Received. /</?  _  1 87  0 


THE 


METHOD  OF  GRACE, 


IN  THE 

HOLY  SPIRIT'S  APPLYING  TO  THE  SOULS  OF  MEN, 

THE 

ETERNAL   REDEMPTION 


CONTRIVED  BY  THE  FATHER  AND  ACCOMPLISHED  BY 
THE  SON. 


A  SEQUEL 

*TO  "THE  FOUNTAIN  OF  LIFE,  OR  CHRIST  IN  HIS  ESSENTIAL 
AND   MEDIATORIAL  GLORY." 

BY  REV.  JOHN  FLAVEL, 

WHO  DIED  A.  D.  1691. 


Which  things  tne  angels  desire  to  look  into.—  1  Peter  1  :  12. 


TIRST  AMERICAN   EDITION.  -  REVISED  AND  SOMEWHAT  ABRIDGED. 


PUBLISHED  BY  THE 

AMERICAN    TRACT    SOCIETY, 

150  NASSAU-STREET,  NEW-YORK. 


The  present  edition  of  this  excellent  treatise  is  printed  from 
the  London  edition  of  Flavel's  works,  1820,  collated  with  the 
second  edition  of  the  Method  of  Grace,  London,  1699,  and  care- 
fully revised.  Obsolete  or  antiquated  phraseology  has  been  in 
numerous  instances  corrected ;  a  few  denominational  or  technical 
theological  terms  or  phrases  dropped ;  obscure,  loaded,  or  repeti- 
tious passages  and  notes,  especially  in  the  dead  languages,  abbre- 
viated or  omitted,  and  the  heads  and  subdivisions  simplified;  but 
the  principal  thoughts,  with  the  exception  of  a  single  point  in 
the  first  chapter,  have  been  scrupulously  retained,  generally  in 
the  very  words  of  the  author.  A  valuable  table  of  contents  has 
also  been  added. 


FROM 


THE  AUTHOR'S  PREFACE. 


READER — It  is  the  one  thing  needful  for  thee  to  get  an 
assured  interest  in  Jesus  Christ;  which  being  once  ob- 
tained, thou  mayest  with  boldness  say,  Come,  troubles  and 
distresses,  losses  and  trials,  prisons  and  death,  I  am  pre- 
pared for  you ;  do  your  worst,  you  can  do  me  no  harm  : 
let  the  winds  roar,  the  lightnings  flash,  the  rain  and  hail 
fall  never  so  furiously,  I  have  a  good  roof  over  my  head, 
a  comfortable  lodging  provided  for  me :  "  My  place  of 
defence  is  the  munition  of  rocks,  where  bread  shall  be 
given  me  and  my  water  shall  be  sure." 

The  design  of  the  ensuing  treatise  is  to  assist  thee  in 
this  great  work ;  and  though  it  was  promised  to  the  world 
many  years  past,  Providence  has  reserved  it  for  the  fittest 
season,  and  brought  it  to  thy  hand  in  a  time  of  need. 

It  contains  the  method  of  grace  in  the  application  of 
the  great  redemption  to  the  souls  of  men,  as  the  former  part* 
contains  the  method  of  grace  provided  and  accomplished 
by  Jesus  Christ.  The  acceptance  God  has  given  the  for- 
mer part,  signified  by  the  desires  of  many  for  the  publi- 
cation of  this,  has  at  last  prevailed  with  me,  notwith- 
standing the  secret  consciousness  of  my  inequality  to  so 
great  an  undertaking,  to  adventure  this  second  part  also 
upon  the  candor  of  the  reader. 

*  THE  FOUNTAIN  OF  LIFE,  published  by  the  American  Tract  Society. 


And  I  consent  the  more  willingly  to  the  publication  of 
this,  because  the  design  I  first  aimed  at  could  not  be 
complete  without  it;  but  especially  as  the  subject,  through 
the  blessing  and  concurrence  of  the  Spirit,  may  be  useful 
both  to  rouse  the  drowsy  consciences  of  this  sleepy  gene- 
ration, and  to  assist  the  upright  in  clearing  the  work  of 
the  Spirit  upon  their  own  souls.  These  considerations 
have  prevailed  with  me  against  all  discouragements. 

If  thou  be  one  that  hast  sincerely  applied  and  received 
Jesus  Christ  by  faith,  this  book  may  be  useful  to  thee,  to 
clear  and  confirm  thy  evidences,  to  melt  thy  heart  in  the 
sense  of  thy  mercies,  and  to  quicken  thee  in  the  way  of 
thy  duties.  Here  thou  wilt  see  what  great  things  the 
Lord  has  done  for  thy  soul,  and  how  these  dignities,  as 
thou  art  his  son  or  daughter  by  the  double  title  of  re- 
generation and  adoption,  oblige  thee  to  yield  up  thyself  to 
God  entirely,  and  to  say  from  thy  heart,  Lord,  whatever 
I  am,  I  am  for  thee ;  whatever  I  can  do,  I  will  do  for 
thee  ;  and  whatever  I  can  suffer,  I  will  suffer  for  thee  ;  all 
that  I  am  or  have,  all  that  I  can  do  or  suffer,  is  nothing 
to  what  thou  hast  done  for  my  soul. 

If  thou  art  a  stranger  to  regeneration  and  faith,  making  a 
powerless  profession  of  Christ ;  if  thou  hast  a  name  to  live 
but  art  dead  ;  here  it  is  possible  thou  mayest  meet  with 
something  to  convince  thee  how  dangerous  it  is  to  be  an 
old  creature  in  the  new  creature's  dress  and  habit;  and 
what  it  is  that  blinds  thy  judgment,  and  is  likely  to  prove 
thy  ruin;  a  seasonable  and  full  conviction  of  which  will 
be  the  greatest  mercy  that  can  befall  thee  in  this  world, 
if  thereby  at  last  God  may  help  thee  to  put  on  Christ,  as 
well  as  the  name  of  Christ. 

If  thou  art  in  darkness  about  the  state  of  thy  soul,  and 


PREFACE.  5 

willing  to  have  it  faithfully  and  impartially  tried  by  the 
word,  which  will  not  warp  to  any  man's  humor  or  in- 
terest, here  thou  wilt  find  some  assistance  offered  thee  to 
clear  thy  doubting  thoughts,  which,  through  thy  prayer, 
and  the  supply  of  the  Spirit  of  Jesus  Christ,  may  lead 
thee  to  a  comfortable  inward  peace. 

If  thou  art  a  proud,  presumptuous  soul,  who  hast  too 
little  knowledge,  and  too  much  self-love,  to  admit  any 
doubts  of  thy  state  towards  God,  there  are  many  things 
in  this  treatise  proper  for  thy  conviction  and  better  infor- 
mation ;  for  wo  to  thee  if  thou  shouldst  not  fear  till  thou 
begin  to  feel  thy  misery,  if  thy  troubles  do  not  come  on 
till  all  thy  hopes  are  gone  off. 

I  know  all  these  things  are  performed  by  me  with 
much  infirmity ;  and  that  the  whole  is  quite  below  the 
dignity  of  the  subject.  But  when  I  consider  that  the  suc- 
cess of  sermons  and  books  in  the  world  has  but  little 
relation  to  the  elegance  of  language  and  accuracy  of 
method,  and  that  many  may  be  useful  who  cannot  be  ex- 
cellent, I  am  willing  in  all  humility  and  sincerity  to  com- 
mit it  to  the  direction  of  Providence  and  the  blessing  of 
the  Spirit. 

One  thing  I  earnestly  request  of  all  the  people  of  God 
into  whose  hands  this  book  shall  fall,  that  they  will  be 
persuaded  to  end  all  the  strifes  among  themselves,  which 
have  wasted  so  much  precious  time  and  consumed  the 
vital  spirit  of  religion,  hindered  the  conversion  of  multi- 
tudes, and  increased  and  confirmed  the  atheism  of  the 
times.  O  put  on,  as  the  elect  of  God,  bowels  of  mercy, 
and  a  spirit  of  charity  and  forbearance,  if  not  for  your 
own  sakes,  yet  for  the  church's  sake.  O  that  you  would 
dwell  more  in  your  closets,  and  be  more  frequently  and 


6  PREFACE. 

fervently  upon  your  knees  :  that  you  would  search  your 
hearts  more  narrowly  and  sift  them  more  thoroughly 
than  ever,  before  the  Lord's  fierce  anger  come  upon  you  . 
look  into  your  Bibles,  then  into  your  hearts,  and  then  to 
heaven,  for  a  true  discovery  of  your  condition ;  and  if 
this  poor  mite  may  contribute  any  thing  to  that  end,  it 
will  be  a  great  reward  of  the  unworthy  labors  of 

Your  servant  in  Christ, 

JOHN  FLAVEL. 


CONTENTS. 


The  nature  of  the  Spirit's  application  of  Christ  to  Men. 

FAOB 

CHAPTER  1. —  The  general  nature  of  the  effectual  appli- 
cation of  Christ  to  men. 

But  of  him  are  ye  in  Christ  Jesus,  who  of  God  is  made  unto  us 
wisdom,  and  righteousness,  and  sanctification,  and  redemp- 
tion. 1  Cor.  1  :  30.  13 

CHAPTER  II. — The  believer's  union  with  Christ. 

I  in  them,  and  thou  in  me,  that  they  may  be  made  perfect  in  one. 

John,  17  :  23.  33 

CHAPTER  III. —  The  Gospel  ministry  as  an  external  means 
of  applying  Christ. 

Now  then,  we  are  ambassadors  for  Christ,  as  though  God  did  be- 
seech you  by  us :  we  pray  you  in  Christ's  stead,  be  ye  recon- 
ciled to  God.  2  Cor.  5  :  20.  53 

CHAPTER  IV. —  The  work  of  the  Spirit,  the  internal  and 
most  effectual  means  of  the  application  of  Christ. 

No  man  can  come  to  me  except  the  Father  who  hath  sent  me  draw 

him.     John,  6  :  44.  75 

CHAPTER  V. — The  work  of  the  Spirit  more  particularly 
ly  which  the  soul  is  enabled  to  apply  Christ. 

And  you  hath  he  quickened  who  were  dead  in  trespasses  and  sins. 

Ephes.  2:1.  97 


8  CONTENTS. 

PAGE, 

CHAPTER  VI. — The  act  by  which  we  effectually  apply 
Christ  to  our  own  souls,  or  saving  faith. 

But  as  many  as  received  him,  to  them  gave  he  power  to  become 
the  sons  of  God;  even  to  them  that  believe  on  his  name. 
John,  1  :  12.  117 


CHAPTER  VII. — Saving  faith. — Continued. 

But  as  many  as  received  him,  to  them  gave  he  power  to  become 
the  sons  of  God;  even  to  them  that  believe  on  his  name. 
John,  1  :  12.  137 


CHAPTER  VIII. — The  believer's  fellowship  with  Christ. 

Therefore,  God,  thy  God,  hath  anointed  thee  with  the  oil  of  glad- 
ness above  thy  fellows.     Psalm  14  :  7.  162 


The  whole  subject  applied  in  a  solemn  Invitation  to 
come  to  Christ,  with  Motives  from  his  Titles  and 
Benefits. 


CHAPTER  IX. — All  men  invited  to  apply  Jesus  Christ. 

Come  unto  me,  all  ye  that  labor  and  are  heavy  laden,  and  I  will 

give  you  rest.     Matt.  11  :  28.  181 


CHAPTER  X.-— First  title  of  Christ— The  Physician  of 
Souls. 

But  when  Jesus  heard  that,  he  said  unto  them,  They  that  be  whole 

need  not  a  physician,  but  they  that  are  sick.     Matt.  9  :  12.  222 


CONTENTS.  » 

PAGE 

CHAPTER  XI.— Second   title  of  Christ— "The  Mercy  ' 

To  perform  the  mercy  promised  to  our  fathers,  and  to  remember  his 

holy  covenant.     Luke,  1  :  72.  237 

•   « 

CHAPTER   XII.—  Third    title  of  CJirist—"  Altogether 
Lovely." 

Yea,  He  is  altogether  lovely.     Sol.  Song,  5  :  16.  253 

CHAPTER  XIIL— Fourth  tide  of  Christ— "The  Desire  of 
All  Nations." 

And  the  desire  of  all  nations  shall  come.     Haggai,  2  :  7.  265 

CHAPTER  XIV.— Fifth  title  of  Christ— "The  Lord  of 
Glory." 

Which  none  of  the  princes  of  this  world  knew,  for  had  they  known 

it,  they  would  not  have  crucified  the  Lord  of  glory.     1  Cor.  2:8.       278 

CHAPTER  XV.— Sixth  tide  of  Christ— '•  The  Consolation 
of  Israel." 

Waiting  for  the  consolation  of  Israel.     Luke,  2  :  25.  287 

CHAPTER  XVI. — First  benefit  purchased  by   Christ — 
The  Forgiveness  of  sins. 

In  whom  we  have  redemption  through  his  blood,  the  forgiveness  of 

sins,  according  to  the  riches  of  his  grace.     Ephes.  1:7.  297 

CHAPTER  XVII. — Second  benefit  purchased  by  Christ — 
Acceptance  with  God. 

To  the  praise  of  the  glory  of  his  grace,  wherein  he  hath  made  us 

accepted  in  the  beloved.     Ephes.  1  :  6.  30tf 

CHAPTER  XVIII. — Third  benefit  purchased  by  Christ — 
The  Liberty  of  believers. 

If  the  Son  therefore  shall  make  you  free,  ye  shall  be  free  indeed. 

John,  8  :  36.  320 

1* 


10  CONTENTS. 

FAGS. 

CHAPTER  XIX. — Fourth  benefit  purchased  by  Christ — 
Bringing  us  to  God  by  reconciliation  and  glorifi- 
cation. 

For  Christ  also  hath  once  suffered  for  sins,  the  just  for  the  unjust, 

that  he  might  bring  us  to  God.  1  Pet.  3:18  332 


Coming  to  Christ  implies  true  conviction  of  sin,  being 
slain  by  the  law,  and  taught  of  God. 

CHAPTER  XX. — Necessity  of  being  slain  by  the.  law. 

For  I  was  alive  without  the  law  once :  but  when  the  commandment 

came  sin  revived,  and  I  died.     Rom.  7  .*  9.  343 

CHAPTER  XXI. — Necessity  of  being  slain  by  the  law. — 
Continued. 

For  I  was  alive  without  the  law  once :  but  when  the  commandment 

came  sin  revived,  and  I  died.     Rom.  7  :  9.  352 

CHAPTER  'XXII.— Necessity  of  being  "  taught  of  God:9 

It  is  written  in  the  prophets,  And  they  shall  be  all  taught  of  God. 
Every  man  therefore  that  hath  heard,  and  hath  learned  of  the 
Father,  cometh  unto  me.  John,  6  :  45.  365 

CHAPTER  XXIII. — Necessity  of  being  "  taught  of  God.11 
— Continued. 

It  is  written  in  the  prophets,  And  they  shall  be  all  taught  of  God. 
Every  man  therefore  that  hath  heard,  and  hath  learned  of  the 
Father,  cometh  unto  me.  John,  6  :  45.  379 


Evidences  of  Union  with  Christ. 


CHAPTER  XXIV. — The  indwelling  of  the  Spirit. 

And  hereby  we  know  that  he  abideth  in  us,  by  the  Spirit  which  he 
hath  given  us.     1  John,  3  :  24.  391 


CONTENTS.  11 


CHAPTER  XXV . — The  new  creature. 

Therefore  if  any  man  be  in  Christ,  he  is  a  new  creature:  old  things 

are  passed  away ;  behold,  all  things  are  become  new.  2  Cor.  5:17.       410 


CHAPTER  XXVI. —  The  new  creature. — Continued. 

Therefore  if  any  man  be  in  Christ,  he  is  a  new  creature :  old  things 

are  passed  away ;  behold,  all  things  are  become  new.  2  Cor.  5  :  17.       425 


CHAPTER  XXVII. — Crucifying  the  flesh,  or  the  mortifica- 
tion of  sin. 

And  they  that  are  Christ's  have  crucified  the  flesh  with  the  affec- 
tions and  lusts.     Gal.  5  :  24.  436 


CHAPTER  XXVIII.  —  The  mortification  of  sin. —  Con- 
tinued. 

And  they  that  are  Christ's  have  crucified  the  flesh  with  the  affec- 
tions and  lusts.     Gal.  5  :  24.  450 


CHAPTER  XXIX. —  The  imitation  of  Christ. 

He  that  saithhe  abideth  in  him,  ought  himself  also  so  to  walk,  even 

as  he  walked.     1  John,  2  :  6.  470 


CHAPTER  XXX. — The  imitation  of  Christ. — Continued. 

He  that  saith  he  abideth  in  him,  ought  himself  also  so  to  walk,  even 

as  he  walked,     1  John,  2  :  6.  489 


The  lamentable  state  of  Unbelievers. 

CHAPTER  XXXI. — Spiritual  death,  and  its  misery. 

Wherefore  he  saith,  Awake,  thou  that  sleepest,  and  arise  from  the 
dead,  and  Christ  shall  give  thee  light.     Ephes.  5  :  14.  499 


12  CONTENTS 


CHAPTER  XXXII. — The  condemnation  of  unbelievers. 

But  he  that  believeth  not  is  condemned  already,  because  he  hath 
not  believed  in  the  name  of  the  only  begotten  Son  of  God. 
John,  3  :  18.  510 

CHAPTER  XXXIII. — Aggravation  of  the  sin,  and  punish- 
ment of  unbelief. 

And  this  is  the  condemnation,  that  light  is  come  into  the  world, 
and  men  loved  darkness  rather  than  light,  because  their  deeds 
were  evil.  John,  3  :  19.  520 

CHAPTER  XXXIV. — Satan's     blinding,    the    cause  of 
unbelief  and  forerunner  of  destruction. 

But  if  our  Gospel  be  hid,  it  is  hid  to  them  that  are  lost :  in  whom 
the  god  of  this  world  hath  blinded  the  minds  of  them  which  be- 
lieve not,  lest  the  light  of  the  glorious  Gospel  of  Christ,  who  is 
the  image  of  God,  should  shine  unto  them.  2  Cor.  4  :  3,  4.  532 

CHAPTER  XXXV. — Satan's  blinding,  the  cause  of  unbe- 
lief.— Continued. 

But  if  our  Gospel  be  hid,  it  is  hid  to  them  that  are  lost :  in  whom 
the  god  of  this  world  hath  blinded  the  minds  of  them  which  be 
lieve  not,  lest  the  light  of  the  glorious  Gospel  of  Christ,  who  is 
the  image  of  God,  should  shine  unto  them.  2  Cor.  4  :  3,  4.  548 

CONCLUSION.       .  557 


THE  METHOD  OF  GRACE. 


NATURE  OF  THE  SPIRIT'S  APPLICATION  OP 
CHRIST  TO  MEN. 


CHAPTER  I. 

THE  GENERAL  NATURE  OP  THE  EFFECTUAL  APPLICATION 
OF  CHRIST  AND  HIS  BENEFITS. 

But  of  him  are  ye  in  Christ  Jesus,  who  of  God  is  made  unto  us 
wisdom,  and  righteousness,  and  sanctification,  and  redemp- 
tion. I  Cor.  1  :  30. 

He  who  inquires  what  is  the  just  value  and  worth  of 
Christ,  asks  a  question  which  puts  all  the  men  on  earth 
and  angels  in  heaven  to  an  everlasting  nonplus. 

The  highest  attainment  of  our  knowledge  in  this  life, 
is  to  know  that  Himself  and  his  love  pass  knowledge. 
Eph.  3  :  19. 

But  how  excellent  soever  Christ  is  in  himself,  what 
treasures  of  righteousness  soever  lie  in  his  blood,  and 
whatever  joy,  peace,  and  ravishing  comforts  spring  up 
to  men  out  of  his  incarnation,  humiliation,  and  exaltation, 
they  all  give  down  their  distinct  benefits  and  comforts  to 
them,  in  the  way  of  effectual  application. 

For  never  was  any  wound  healed  by  a  prepared  but 
unapplied  plaster :  never  any  body  warmed  by  the  most 
costly  garment  made  but  not  put  on :  never  any  heart  re- 
freshed and  comforted  by  the  richest  cordial  compounded 
but  not  received :  nor  from  the  beginning  of  the  world 


14  THE    METHOD    OP    GRACE.  (Ch.  L 

was  it  ever  known  that  a  poor  deceived,  condemned,  pol- 
luted, miserable  sinner,  was  actually  delivered  out  of  that 
woful  state,  until  of  God  Christ,  was  made  unto  him  wis- 
dom and  righteousness,  sanctification  and  redemption. 

For  as  the  condemnation  of  the  first  Adam  passes  not 
to  us  except  as  by  generation  we  are  his ;  so  grace  and  re- 
mission pass  not  from  the  second  Adam  to  us  except  as 
by  regeneration  we  are  his.  Adam's  sin  hurts  none  but 
those  that  are  in  him  ;  and  Christ's  blood  profits  none  but 
those  that  are  in  him.  How  great  a  weight  therefore  does 
there  hang  upon  THE  EFFECTUAL  APPLICATION  of  Christ 
to  the  souls  of  men !  And  what  is  there  in  the  whole 
world  so  awfully  solemn,  so  greatly  important  as  this ! 
Such  is  the  strong  consolation  resulting  from  it,  that  the 
apostle,  in  the  context,  offers  it  to  the  believing  Corin- 
thians as  a  superabundant  recompense  for  the  meanness 
of  their  outward  condition  in  this  world,  of  which  he  had 
just  before  spoken.  In  the  text  we  have, 

1.  An  enumeration  of  the  chief  privileges  of  believers  : 
"  wisdom,  righteousness,  sanctification,  and  redemption:" 
mercies  of  inestimable  value  in  themselves,  and  which 
respect  a  fourfold  misery  lying  upon  man,  viz.  ignorance, 
guilt,  pollution,  and  the  whole  train  of  miserable  conse- 
quences and  effects  let  in  upon  him  by  sin. 

Lapsed  man  is  not  only  deep  in  misery,  but  grossly  ig- 
norant, both  that  he  is  so,  and  how  to  recover  himself:  sin 
has  left  him  at  once  senseless  of  his  state,  and  at  a  per- 
fect loss  about  the  true  remedy.  Christ  is  made  to  men 
wisdom,  not  only  by  employing  the  treasures  of  wisdom 
in  himself,  for  the  benefit  of  souls  united  to  him  as  their 
head  ;  but  by  imparting  his  wisdom  to  them  by  the  Spirit 
of  illumination,  whereby  they  come  to  discern  both  their 
sin  and  danger  and  the  true  way  of  their  recovery  from 
both,  through  the  application  of  Christ  to  their  souls 
by  faith. 

But  alas !  simple   illumination  does  but  increase  our 


Ch.1.)  CHRIST    APPLIED    TO    BELIEVERS.  15 

burden  and  exasperate  our  misery,  as  long  as  sin  in  the 
guilt  of  it  is  either  imputed  to  our  persons  unto  condem- 
nation, or  reflected  by  our  consciences  in  a  way  of  accu- 
sation. Christ  is  therefore  made  of  God  unto  us  righteous- 
ness, complete  and  perfect  righteousness,  whereby  our 
obligation  to  punishment  is  dissolved,  and  a  solid  foun- 
dation for  a  well-settled  peace  of  conscience  firmly  esta- 
blished. 

But  though  the  removing  of  guilt  from  our  persons  and 
consciences  be  an  inestimable  mercy,  yet  alone  it  cannot 
make  us  completely  happy  ;  for  though  a  man  should  ne- 
ver be  damned  for  sin,  yet  what  is  it  less  than  hell  upon 
earth,  to  be  under  the  dominion  and  pollution  of  every 
base  lust  1  To  complete  the  happiness  of  the  redeemed, 
Christ  is  made  of  God  unto  them  not  only  wisdom  and 
rigJiteousness,  the  one  curing  our  ignorance,  the  other  our 
guilt ;  but  he  is  made  sanctification  also,  to  relieve  us 
against  the  dominion  and  pollution  of  our  corruptions. 
He  comes  both  by  water  arid  by  blood,  not  by  blood  only, 
but  by  water  also,  1  John,  5:6;  purging  as  well  as  par- 
doning. How  complete  and  perfect  a  cure  is  Christ ! 

But  yet  something  is  required  beyond  all  this  to  make 
our  happiness  perfect  and  entire,  wanting  nothing ;  and 
that  is  the  removal  of  those  doleful  effects  and  conse- 
quences of  sin  which  still  lie  upon  the  souls  and  bodies 
of  illuminated,  justified  and  sanctified  persons.  For  even 
with  the  holiest  of  men  what  swarms  of  vanity,  what  dead- 
ness  and  unbelief  daily  appear  and  oppress  their  souls, 
imbittering  all  the  comforts  of  life  1  And  how  many  dis- 
eases and  pains  oppress  their  bodies,  which  daily  moulder 
away  till  they  fall  into  the  grave  by  death,  even  as  the 
bodies  of  other  men  do  who  never  received  such  privi- 
leges from  Christ  ]  For  if  "  Christ  be  in  us,  the  body 
is  dead,  because  of  sin."  Rom.  8  :  10.  Sanctification 
exempts  us  not  from  mortality. 

From  all  these,  and  whatsoever  else,  the  fruits  and  con- 


16  THE    METHOD    OF    GRACE.  (Ch.  L 

sequences  of  sin,  Christ  is  also  redemption  to  his  people. 
This  seals  up  the  sum  of  mercies  :  this  so  completes  the 
happiness  of  the  saints  that  it  leaves  nothing  to  desire. 

These  four,  wisdom,  righteousness,  sanctification  and 
redemption,  include  all  that  is  necessary  to  make  a  soul 
truly  and  perfectly  blessed. 

2.  We  have  here  the  method  by  which  believers  come 
to  be  invested  with  these  excellent  privileges  :  "  Who  of 
God  is  made  unto  us"  in  which  expression  four  things  are 
to  be  observed : 

(1.)  Christ  and  his  benefits  are  inseparable:  we  can 
have  no  saving  benefit  apart  from  the  person  of  Christ. 
Many  would  willingly  receive  his  privileges  who  will  not 
receive  his  person ;  but  it  cannot  be :  nay,  we  must  ac- 
cept his  person  first,  and  then  his  benefits ;  as  it  is  in  the 
marriage  covenant,  so  it  is  here. 

(2.)  Christ  with  his  benefits  must  be  personally  applied 
to  us  before  we  can  receive  any  actual,  saving  privilege 
by  him ;  he  must  be  made  unto  us,  as  a  sum  of  money  be- 
comes, or  is  made  the  ransom  and  liberty  of  a  captive, 
when  it  is  not  only  promised,  but  paid  down  in  his  name, 
and  legally  applied  for  that  use  and  end.  When  Christ 
died  the  ransom  was  prepared  in  his  own  blood ;  but 
yet  the  elect  continue  in  sin  and  misery,  till  by  effectual 
calling  it  be  actually  applied  to  their  persons,  and  then 
they  are  made  free,  reconciled  by  Christ's  death,  by  whom 
"  we  have  now  received  the  atonement."  Rom.  5  :  10,  11. 

(3.)  This  application  of  Christ  is  the  work  of  God  and 
not  of  man  :  "  Of  God  he  is  made  unto  us."  The  same 
hand  that  prepared  it  must  also  apply  it,  or  else  we  perish, 
notwithstanding  all  that  the  Father  has  done  in  contriving 
and  all  that  the  Son  has  done  in  executing  and  accom- 
plishing the  design  thus  far.  And  this  actual  application 
is  the  peculiar  work  of  the  Spirit. 

(4.)  This  expression  imports  the  suitableness  of  Christ 
to  the  necessities  of  sinners  :  what  they  want  he  is  made  to 


Ch.  1.)  CHRIST    APPLIED    TO    BELIEVERS.  17 

them.  As  money  answers  all  things,  and  is  convertible 
into  meat,  drink,  raiment,  medicine,  or  whatever  else  oui 
bodily  necessities  require;  so  Christ  is  virtually  and  emi 
nently  all  that  the  necessities  of  our  souls  require;  bread 
to  the  hungry  and  clothing  to  the  naked.  In  a  word,  God 
prepared  and  furnished  him  on  purpose  to  answer  all  our 
wants.  The  sum  of  all  is, 

That  the  Lord  Jesus  Christ,  with  all  hu  precious  benefits, 
becomes  ours  by  God's  special  and  effectual  application. 

There  is  a  twofold  application  of  our  redemption  :  one 
primary,  the  act  of  God  the  Father,  applying  it  to  Christ 
our  surety,  and  virtually  to  us  in  him  :  the  latter  secondary, 
the  act  of  the  Holy  Spirit,  personally  and  actually  apply- 
ing it  to  us  in  the  work  of  conversion.  This  personal 
and  actual  application  of  redemption  to  us  by  the  Spirit  in 
his  sanctifying  work,  I  am  engaged  here  to  discuss. 

1.  The  application  of  Christ  to  us,  not  only  comprehends 
our  justification,  but  all  those  works  of  the  Spirit  which  are 
known  to  us  in  Scripture  by  the  terms  regeneration,  vocation, 
sanctification,  and  conversion. 

Regeneration  expresses  those  supernatural,  divine,  new 
qualities  imparted  by  the  Spirit  to  the  soul,  which  are  the 
principle  of  all  holy  action.  Vocation  expresses  the  terms 
from  which  and  to  which  the  soul  moves  when  the  Spirit 
works  savingly  upon  it,  under  the  Gospel  call.  Sanctifica- 
tion  denotes  a  holy  dedication  of  heart  and  life  to  God : 
our  becoming  the  temples  of  the  living  God,  separate  from 
all  profane  sinful  practices  to  the  Lord's  only  use  and 
service.  Conversion  denotes  the  great  change  itself,  which 
the  Spirit  causes  upon  the  soul,  turning  it  by  a  sweet, 
irresistible  efficacy,  from  the  power  of  sin  and  Satan  to 
God  in  Christ. 

Now  all  these  are  included  in  the  application  of  Christ 
to  our  souls  ;  for  when  once  the  efficacy  of  Christ's  death 
and  resurrection  arg  applied  to  the  heart  of  any  man. 


18  THE    METHOD    OF    GRACE.  (Ch.  1 

he  then  turns  from  sin  to  God,  and  becomes  a  new 
creature,  living  and  acting  by  new  principles  and  rules. 
So  the  apostle  says  to  the  Thessalonians,  speaking  of  the 
effect  of  this  work  of  the  Spirit  upon  that  people  :  "  Our 
Gospel  came  not  to  you  in  word  only,  but  in  power;  and 
in  the  Holy  Ghost  " — there  was  the  effectual  application 
of  Christ  to  them.  "  And  ye  became  followers  of  us,  and 
of  the  Lord  " — there  was  their  effectual  call.  "  And  ye 
turned  from  dumb  idols  to  serve  the  living  and  the  true 
God " — there  was  their  conversion.  "  So  that  ye  were 
ensamples  to  all  that  believe  " — there  was  their  life  of 
sanctification  or  dedication  to  God.  1  Thess.  1  :  5-9.  So 
that  all  these  are  comprehended  in  effectual  application. 

2.  The  application  of  Christ  to  the  souls  of  men  is  the 
great  design  of  God  for  the  accomplishment  of  which  all 
the  ordinaTices  and  all  the  officers  of  the  Gospel  are  appointed 

This  the  Gospel  expressly  declares  to  be  its  direct  end, 
and  the  great  business  of  all  its  officers,  Eph.  4:11,  12. 
"And  he  gave  some  apostles,  and  some  prophets,  and 
some  evangelists,  and  some  pastors  and  teachers ;  till  we 
all  come  in  the  unity  of  the  faith,  and  the  knowledge  of 
the  Son  of  God,  to  a  perfect  man,  unto  the  measure  of 
the  stature  of  the  fulness  of  Christ :"  that  is,  the  great  aim 
of  all  Christ's  ordinances  and  officers  is  to  bring  men  into 
union  with  Christ,  and  so  build  them  up  to  perfection  in 
him ;  or  to  unite  them  to,  and  confirm  them  in  Christ : 
and  when  it  shall  have  finished  this  design,  then  shall  the 
whole  frame  of  Gospel  ordinances  be  taken  down,  and 
all  its  officers  be  disbanded:  the  kingdom  (that  is,  this 
present  economy,  manner  and  form  of  government)  shall 
be  delivered  up.  1  Cor.  15  :  24.  What  are  ministers  but 
the  Bridegroom's  friends,  ambassadors  for  God,  to  be- 
seech men  to  be  reconciled  ?  When  therefore  all  the  elect 
are  brought  home  in  a  reconciled  state  in  Christ,  when 
the  marriage  of  the  Lamb  is  come,  our  work  and  office 
expire  together. 


Ch    1.)  CHRIST    APPLIED    TO    BELIEVERS.  19 

3.  Such  is  the  importance  of  the  personal  application 
of  Christ  to  us  by  the  Spirit,  that  whatsoever  the  Father 
has  done  in  the  contrivance,  or  the  Son  in  the  accomplish- 
ment of  our  redemption,  it  is  all  unavailable  and  ineffectual 
to  our  salvation  without  this. 

It  is  confessedly  true,  that  God's  good  pleasure  ap- 
pointing us  from  eternity  to  salvation,  is,  in  its  kind,  a 
sufficient  impulsive  cause  of  our  salvation,  and  every  way 
able  (for  so  much  as  it  is  concerned)  to  produce  its  effect. 
And  Christ's  humiliation  and  sufferings  are  a  most  com- 
plete meritorious  cause  of  our  salvation,  to  which  nothing 
can  be  added  to  make  it  more  able  to  procure  our  salva- 
tion than  it  already  is :  yet  neither  the  one  nor  the  other 
can  actually  save  any  soul  without  the  Spirit's  application 
of  Christ  to  it.  The  Father  has  elected,  and  the  8071  has 
redeemed ;  but  until  the  Spirit  has  wrought  his  part  also, 
we  cannot  be  saved.  For  he  comes  in  the  Father's  and 
in  the  Son's  name  and  authority,  to  complete  the  work  of 
our  salvation,  by  bringing  all  the  fruits  of  election  and 
redemption  home  to  our  souls  in  this  work  of  effectual 
vocation.  Hence  the  apostle,  noting  the  order  of  causes 
in  their  operations  for  the  bringing  about  of  our  salva- 
tion, thus  states  it,  "  Elect,  according  to  the  foreknow- 
ledge of  God  the  Father,  through  sanctification  of  the 
Spirit  unto  obedience,  and  sprinkling  of  the  blood  of 
Jesus  Christ."  Here  you  find  God's  election  and  Christ's 
blood  the  two  great  causes  of  salvation,  and  yet  neither 
of  these  alone,  nor  both  together  can  save  us  :  there  must 
be  added  the  sanctification  of  the  Spirit,  by  which  God's 
purpose  is  executed ;  and  the  sprinkling,  that  is,  the  per- 
sonal application  of  Christ's  blood,  as  well  as  the  shedding 
of  it,  before  we  can  have  the  saving  benefit  of  either  of 
the  former  causes. 

4.  The  application  of  Christ  to  souls,  by  the  regene- 
rating work  of  the  Spirit,  makes  the  first  internal  difference 
and  distinction  among  men. 


20  THE    METHOD    OF    GRACE.  (Ck  1. 

It  is  very  true,  that  in  respect  to  God's  foreknowledge 
and  purpose,  there  is  a  distinction  between  one  man  and 
another;  and  Christ  laid  down  his  life  for  the  sheep,  he 
prayed  for  them,  and  not  for  the  world ;  but  as  to  any 
relative  change  of  state,  or  real  change  of  temper,  they 
are  upon  a  level  with  the  rest  of  the  miserable  world. 
The  elect  themselves  are  "  by  nature  the  children  of 
wrath,  even  as  others."  Eph.  2  :  3.  And  to  the  same 
purpose  the  apostle  tells  the  Corinthians,  1  Cor.  6  :  11, 
when  he  had  given  in  that  black  bill,  describing  the  most 
lewd,  profligate,  abominable  wretches  in  the  world,  men 
whose  practices  might  make  the  more  sober  heathen 
blush,  "  Such  were  some  of  you,  but  ye  are  washed," 
&c.  The  work  of  the  Spirit  makes  us  new  creatures. 
"  If  any  man  be  in  Christ,  he  is  a  new  creature  ;  old  things 
are  passed  away;  behold,  all  things  are  become  new." 
2  Cor.  5  :  17. 

5.  The  application  of  Christ,  by  the  work  of  regeneration, 
yields  to  men  all  the  refreshment  and  joy  they  have  in  Christ, 
and  in  all  that  he  has  done  for  sinners. 

An  unsanctified  person  may  relish  the  sweetness  of 
nature,  as  well  as  he  that  is  sanctified;  he  may  also  seem 
to  relish  and  taste  some  sweetness  in  the  promises  and 
discoveries  of  the  Gospel,  by  a  misapplication  of  them  to 
himself.  But  this  is  like  the  joy  of  a  beggar  dreaming 
he  is  a  king  ;  who  awakes  and  finds  himself  a  beggar  still. 
The  rational,  solid  and  genuine  delights  and  comforts  of 
religion  no  man  tastes  till  this  work  of  the  Spirit  is 
wrought  upon  his  soul :  it  is  an  enclosed  pleasure,  a 
stranger  intermeddles  not  with  it.  The  white  stone  and 
the  new  name,  denoting  the  pleasant  results  and  fruits  of 
justification  and  adoption,  no  man  knows  but  he  that  re- 
ceives them.  Rev.  2  : 17. 

The  unsanctified  soul  does  not  appropriate,  Christ  to  it- 
self. Luther  was  wont  to  say,  that  the  sweetness  of  the 
Gospel  lay  mostly  in  pronouns,  as  me,  my,  thy.  "  Who 


Ch.  1.)  CHRIST    APPLIED    TO    BELIEVERS.  21 

loved  me  and  gave  himself  for  me ;"  "  Christ  Jesus  my 
Lord ;"  "  Son,  be  of  good  cheer,  thy  sins  are  for- 
given/' The  unsanctified  soul  has  neither  the  evi- 
dence requisite  to  joy  and  comfort,  nor  yet  the  temper 
of  spirit  required ;  for  how  can  Christ  be  sweet  to 
that  man's  soul  whose  thoughts  repel  so  holy  and  pure 
an  object  ? 

6.  The  application  of  Christ  to  the  soul  effectually, 
though  it  be  so  far  wrought  in  the  first  saving  work  of 
the  Spirit  as  truly  to  unite  the  soul  to  Christ,  and  save 
it  from  the  danger  of  perishing,  is  a  work  gradually  ad- 
vancing in  the  believer's  soul,  whilst  it  abides  on  this  side 
heaven  and  glory. 

It  is  true  indeed,  that  Christ  is  perfectly  and  complete- 
ly applied  to  the  soul  in  the  first  act  for  righteousness. 
"Justification  being  a  relative  change,"  says  Ames,  "pro- 
perly admits  no  degrees,  but  is  perfected  at  once  in  one 
only  act;  though  as  to  its  manifestation,  sense  and  effects, 
it  has  various  degrees."  But  the  application  of  Christ  to 
us,  for  wisdom  and  sanctification,  is  not  perfected  in  one 
single  act,  but  rises  by  many  and  slow  degrees  to  its  just 
perfection.  Though  we  are  truly  said  to  come  to  Christ 
when  we  first  believe,  (John,  6  :  35,)  yet  the  soul  after  that 
is  still  coming  to  him  by  farther  acts  of  faith.  1  Pet.  2  :  4. 
"  To  whom  coming  as  unto  a  living  stone  :"  the  expression 
denotes  a  continued  motion,  by  which  the  soul  gains 
ground,  and  still  gets  nearer  and  nearer  to  Christ ;  grow- 
ing still  more  inwardly  acquainted  with  him.  The  know- 
ledge of  Christ  grows  upon  the  soul  as  the  morning  light, 
from  its  first  dawn  to  the  perfect  day.  Prov.  4  :  18.  Every 
grace  of  the  Spirit  grows,  if  not  sensibly,  yet  really  ;  for 
it  is  in  discerning  the  growth  of  sanctification,  as  in  the 
growth  of  plants,  which  we  perceive  rather  to  have  grown 
than  to  grow.  And  as  it  thrives  in  the  soul,  by  a  deeper 
rooting  of  the  habits  and  more  promptitude  and  spiri- 
tuality in  acting ;  so  Christ  and  the  soul  proportionably. 


22  THE    METHOD    OF    GRACE.  (Ch.  1. 

are  united  more  arid  more  inwardly  and  efficaciously,  till 
at  last  it  is  wholly  swallowed  up  in  Christ's  full  and  per- 
fect enjoyment. 

7.  Although  the  several  privileges  and  benefits  men- 
tioned are  all  truly  and  really  bestowed  with  Christ  upon 
believers,  yet  they  are  not  communicated  to  them  in  one  and 
the  same  manner ;  but  diversely,  as  their  respective  natures 
require. 

The  four  illustrious  benefits  mentioned  in  this  text,  are  con- 
veyed from  Christ  to  us  in  three  different  ways  and  me- 
thods :  his  righteousness  is  made  ours  by  imputation;  his 
wisdom  and  sanctification  by  renovation;  his  redemption 
by  our  glorification. 

I  know  the  communication  of  Christ's  righteousness 
to  us  by  imputation,  is  not  only  denied,  but  scoffed  at  by 
papists ;  who  own  no  righteousness  but  what  is,  at  least, 
confounded  with  that  which  is  inherent  in  us.  The  doc- 
trine they  regard  as  most  absurd,  every  where  endeavor- 
ing to  load  it  with  such  absurdities  as  these  :  That  if  God 
imputes  Christ's  righteousness  to  the  believer,  and  ac- 
cepts what  Christ  has  performed  for  him,  as  if  he  had 
performed  it  himself;  then  we  may  be  accounted  as 
righteous  as  Christ — we  may  be  the  redeemers  of  the 
world.  False  and  groundless  consequences  !  as  if  a  man 
should  say,  my  debt  is  paid  by  my  surety,  therefore  I  am 
as  rich  as  he.  "  We  think  not,"  says  Bradshaw,  "  that  the 
righteousness  of  Christ  is  made  ours  according  to  its  uni- 
versal value,  but  according  to  our  particular  necessity  : 
not  to  make  others  righteous,  but  to  make  us  so  :  not  that 
we  have  the  formal  intrinsic  righteousness  of  Christ  in 
us  as  it  is  in  him,  but  a  relative  righteousness,  which 
makes  us  righteous,  even  as  he  is  righteous ;  not  as  to 
the  quantity,  but  as  to  the  truth  of  it :  nor  is  it  im- 
puted to  us,  as  though  Christ  designed  to  make  us  the 
causes  of  salvation  to  others,  but  the  subjects  of  salvation 
ourselves."  Thus  the  Redeemer  became  sin  for  us,  and 


Ch.  1.)  CHRIST    APPLIED    TO    BELIEVERS.  23 

thus  we  are  made  the  righteousness  of  God  in  him.  2 
Cor.  5  :  21.  In  this  way  Abraham,  the  father  of  believers, 
was  justified,  and  in  this  way  all  believers,  the  children 
of  Abraham,  must  be  justified.  Rom.  4  :  22,  23,  24.  Thus 
is  Christ's  righteousness  made  ours. 

But  in  conveying  arid  communicating  his  wisdom  and 
sanctification,  he  takes  another  method;  for  this  is  not 
imputed,  but  really  imparted  to  us  by  the  illuminating 
and  regenerating  work  of  the  Spirit :  these  are  graces 
really  inherent  in  us  :  our  righteousness  comes  from 
Christ  as  a  surety,  but  our  holiness  comes  from  him 
as  a  quickening  head,  sending  vital  influences  into  all  his 
members. 

Now  these  gracious  habits  being  formed  in  the  souls 
of  poor  imperfect  creatures,  whose  corruptions  abide  and 
work  in  the  very  same  faculties  where  grace  has  its  re- 
sidence ;  it  cannot  be  that  our  sanctification  should  be 
perfect  and  complete,  as  is  our  justification  which  in- 
heres only  in  Christ.  Gal.  5  :  17. 

But  redemption,  that  is,  absolute  and  plenary  deliver- 
ance from  all  the  sad  remains  and  consequences  of  sin, 
both  upon  soul  and  body,  is  made  ours,  or  Christ  is  made 
redemption  to  us,  when  we  are  glorified :  then,  and  not 
before,  are  these  miserable  effects  removed  ;  we  put  off 
these  together  with  the  body.  So  that  as  justification 
cures  the  guilt  of  sin,  and  sanctification  the  dominion  of 
sin,  so  glorification  removes,  together  with  its  existence  and 
being,  all  those  miseries  which  it  let  in  as  a  flood  upon 
our  whole  man.  Eph.  5  :  26,  27. 

INFERENCE  1.  Learn  from  hence,  what  a  naked,  destitute 
and  empty  thing  a  poor  sinner  is,  in  his  natural  unregenc- 
rate  state.  He  is  one  that  naturally  and  inherently  has 
neither  wisdom  nor  righteousness,  sanctification  nor  re  - 
demption  :  all  these  must  come  from  without  himself, 
even  from  Christ,  who  is  made  all  this  to  a  sinner,  or  else 
he  must  eternally  perish.  As  we  are  born  more  weak 


X 
24  THE    METHOD    OF    GRACE.  Ch.  L 

and  helpless  than  any  other  creature,  so  all  our  spiritual 
excellencies  are  borrowed  excellencies,  and  we  have  no- 
thing of  which  to  boast.  "  What  hast  thou  that  thou  didst 
not  receive  ?  Now,  if  thou  didst  receive  it,  why  dost  thou 
glory,  as  if  thou  hadst  not  received  it?"  1  Cor.  4  :  7. 
What  intolerable  insolence  and  vanity  would  it  be  for  a 
man  that  wears  the  rich  and  costly  robe  of  Christ's  righ- 
teousness, in  which  there  is  not  one  thread  of  his  own 
spinning,  to  pride  himself  as  if  he  had  made  it,  and  were 
beholden  to  none  for  it?  O  man!  thine  excellencies, 
whatever  they  are,  are  borrowed  from  Christ :  they 
oblige  thee  to  him,  but  he  can  be  no  more  obliged  to 
thee,  who  wearest  them,  than  the  sun  is  obliged  to  him 
that  borrows  its  light,  or  the  fountain  to  him  that  draws 
its  water  for  his  use  and  benefit. 

It  has  ever  been  the  care  of  holy  men,  when  they  have 
viewed  their  own  gracious  principles,  or  best  perform- 
ances, still  to  disclaim  themselves,  and  own  free-grace  as 
the  sole  author  of  all.  Thus  holy  Paul,  viewing  the  prin- 
ciples of  the  divine  life  in  himself,  the  richest  gift  bestow- 
ed upon  man  in  this  world  by  Jesus  Christ,  how  doth  he 
renounce  himself,  and  deny  the  least  part  of  the  praise 
and  glory  as  belonging  to  him  :  "  Now  I  live,  yet  not  I, 
but  Christ  liveth  in  me,"  Gal.  2  :  20 ;  and  so  for  the  best 
duties  that  ever  he  performed  for  God,  (and  what  mere 
man  ever  did  more  for  God  1)  yet  when,  in  a  just  and 
necessary  defence,  he  was  constrained  to  mention  them, 
how  carefully  is  yet  not  I  presently  added  ]  "  I  labored 
more  abundantly  than  they  all ;  yet  not  I,  but  the  grace 
of  God  which  was  with  me."  1  Cor.  15  :  10.  Let  then 
the  sense  of  your  own  emptiness  by  nature  humble  and 
the  more  increase  your  sense  of  obligation  to  Christ,  from 
whom  you  receive  all  you  have. 

2.  Hence  we  see  that  none  can  claim  benefit  by  imputed 
righteousness,  but  those  that  live  in  the  power  of  inherent  ho- 
liness. To  whomsoever  Christ  is  made  righteousness,  to 


Ch.l.)  CHRIST    APPLIED    TO    BELIEVERS.  25 

him  he  also  is  made  sanctification.  The  Gospel  has  not 
the  least  favor  for  licentiousness.  It  is  every  way  as 
careful  to  press  men  to  their  duties  as  to  instruct  them  in 
their  privileges  :  "  This  is  a  faithful  saying ;  and  these 
things  I  will  that  thou  affirm  constantly ;  that  they  which 
have  believed  in  God,  might  be  careful  to  maintain  good 
works."  Tit.  3:8..  It  is  a  loose  principle,  divulged  by 
libertines,  to  the  reproach  of  Christ  and  his  Gospel,  that 
sanctification  is  not  the  evidence  of  our  justification.  And 
Christ  is  as  much  wronged  by  them  who  separate  holi- 
ness from  righteousness  (as  if  a  sensual  vile  life  were 
consistent  with  a  justified  state,)  as  he  is  in  the  contrary 
extreme,  by  those  who  confound  Christ's  righteousness 
with  man's  holiness  in  the  point  of  justification  ;  or  who 
own  no  other  righteousness  but  what  is  inherent  in  them- 
selves. The  former  opinion  makes  him  a  cloak  for  sin, 
the  latter  a  needless  sacrifice  for  sin. 

It  is  true,  our  sanctification  cannot  justify  us  before 
God;  but  what  then,  can  it  not  evidence  our  justification 
before  men  1  Is  there  no  necessity  or  use  for  a  holy  life 
because  it  avails  not  in  our  justification  ]  Is  the  prepara- 
tion of  the  soul  for  heaven,  by  altering  its  frame  and  tem- 
per, nothing  1  Is  the  glorifying  of  our  Redeemer,  by  a 
life  of  faith  in  the  world,  nothing  ]  Does  the  work  of 
Christ  render  the  work  of  the  Spirit  needless  1  God  for- 
bid :  he  came  not  by  blood  only,  but  by  water  also.  1  John, 
5  :  6.  When  the  apostle  says,  "  Unto  him  tKat  worketh 
not,  but  believeth  on  him  that  justifieth  the  ungodly,  his 
faith  is  counted  for  righteousness,"  Rom.  4:5;  the 
scope  of  it  is  not  to  characterize  and  describe  the  justi- 
fied person  as  one  that  is  slothful  and  has  no  mind  to 
work;  nor  as  rebellious  and  refractory,  refusing  obe- 
dience to  the  commands  of  God ;  but  to  represent  him 
as  a  humbled  sinner,  who  is  convinced  of  his  inability  to 
work  out  his  own  righteousness  by  the  law,  and  sees  all 
his  endeavors  to  obey  the  law  fall  short  of  righteousness, 

Method  of  Grace.  <> 


26  THE    METHOD    OF    GRACE.  (Ch.  L 

and  therefore  is  said,  in  a  law-sense,  not  to  worfc,  because 
he  does  not  so  work  as  to  answer  the  purpose  and  end 
of  the  law,  which  accepts  of  nothing  beneath  perfect  obe- 
dience. And  when  the  ungodly  are  said  to  be  justified, 
that  character  describes  not  the  temper  and  frame  of 
their  hearts  and  lives  after  their  justification,  but  what  it 
was  before ;  not  as  it  leaves,  but  as  it  found  them. 

3.  How  unreasonable  and  worse  than  brutish  is  the  sin 
of  infidelity,  by  which  the  sinner  rejects  Christ,  and  with 
him  all  those  mercies  and  benefits  which  alone  can  re- 
lieve and  cure  his  misery  !  He  is  by  nature  blind  and  ig- 
norant, and  yet  he  refuses  Christ,  who  comes  to  him  with 
heavenly  light  and  wisdom  ;  he  is  condemned  by  the  ter- 
rible sentence  of  the  law  to  eternal  wrath,  and  yet  rejects 
Christ,  who  tenders  to  him  complete  and  perfect  righ- 
teousness :  he  is  wholly  polluted  and  plunged  into  the 
pollutions  of  nature  and  practice,  yet  will  have  none  of 
Christ,  who  would  become  sanctification  to  him.  He  is 
oppressed  in  soul  and  body,  with  the  deplorable  effects 
and  miseries  sin  hath  brought  upon  him,  and  yet  is  so  ID 
love  with  his  bondage,  that  he  will  neither  accept  Christ 
nor  the  redemption  he  brings  to  sinners. 

O !  what  monsters,  what  beasts  has  sin  turned  its  sub- 
jects into  !  "  Ye  will  not  come  to  me  that  ye  might  have 
life."  John,  5  :  40.  Sin  has  stabbed  the  sinner  to  the 
heart,  the  wounds  are  all  mortal,  eternal  death  is  before 
him  ;  Christ  has  pre-pare'd  the  only  remedy  that  can  heal 
his  wounds,  but  he  will  not  suffer  him  to  apply  it.  He 
acts  like  one  in  love  with  death,  and  that  judges  it  sweet 
to  perish,  So  Christ  tells  us,  "  All  they  that  hate  me  love 
death,"  Prov.  8  :  36  ;  not  in  itself,  but  in  its  causes,  with 
which  it  is  inseparably  connected.  They  are  loth  to  burn, 
yet  willing  to  sin ;  though  sin  kindles  the  everlasting 
flames.  So  that  in  two  things  the  unbeliever  shows  him- 
self worse  than  brutish :  he  cannot  think  of  damnation,  the 
effect  of  sin,  without  horror;  and  yet  cannot  think  of  sin, 


Ch.  1.)  CHRIST    APPLIED    TO    BELIEVERS.  27 

the  cause  of  damnation,  without  pleasure ;  he  is  loth  to 
perish  to  all  eternity  without  remedy,  and  yet  refuses  and 
declinss  Christ  as  if  he  were  an  enemy,  who  only  can  and 
would  deliver  him  from  that  eternal  perdition. 

How  do  men  thus  act  as  if  they  were  in  love  with  their 
own  ruin  !  Many  poor  wretches  now  in  the  way  to  hell, 
how  hard  do  they  struggle  to  cast  themselves  away  ! 
Christ  meets  them  in  the  ordinances,  where  they  studi- 
ously shun  him  ;  or  checks  them  in  their  way  by  convic- 
tions, which  they  strive  to  overcome  and  conquer.  Oh, 
how  willing  are  they  to  accept  a  cure,  a  benefit,  a  reme- 
dy for  any  thing  but  their  souls !  You  see,  then,  that  sin- 
ners cannot,  should  they  study  all  their  days  to  do  them- 
selves a  mischief,  take  a  readier  course  to  ruin  them- 
selves than  by  rejecting  Christ  in.  his  gracious  offers. 
Surely  the  sin  of  Sodom  and  Gomorrah  is  less  than  this 
sin.  Mercy  itself  is  exasperated  by  it,  and  the  damna- 
tion of  such  as  reject  Christ,  so  seriously  and  frequently 
offered  to  them,  is  just,  inevitable,  and  will  be  more  in- 
tolerable than  to  any  in  the  world  besides.  Neither 
heathens  nor  devils  ever  aggravated  their  sins  by  the  wil- 
ful refusing  of  such  an  appropriate,  offered,  and  only 
remedy. 

4.  What  a  tremendous  symptom  of  wrath  and  sad  cha- 
racter of  death  appears  upon  that  man's  soul,  to  which  no 
effectual  application  of  Christ  can  be  made  by  the  Gos- 
pel. Christ  with  his  benefits  is  frequently  tendered  to 
men  in  the  Gospel ;  they  have  been  besought  to  accept 
him  ;  these  entreaties  and  persuasions  have  been  urged 
by  the  greatest  arguments,  the  command  of  God,  the  love 
of  Christ,  the  inconceivable  happiness  or  misery  which 
unavoidably  follow  the  accepting  or  rejecting  of  these 
offers,  and  yet  nothing  will  affect  them.  All  their  pleas 
for  unbelief  have  been  confuted ;  their  reason  and  con- 
science have  stood  convinced ;  they  have  been  speech- 
less, as  well  as  christless  :  not  one  sound  argument  is 


28  THE    METHOD    OF    GRACE.  ( Oh.  I. 

found  with  them  to  defend  their  infidelity,  and  they  con- 
fess in  general  that  such  a  course  as  theirs  leads  to  de- 
struction. They  will  allow  that  those  who  are  in  Christ 
are  happy ;  and  yet,  when  it  comes  to  the  point,  their 
own  closing  with  him,  all  arguments,  all  entreaties,  are 
unsuccessful. 

Lord  !  what  is  the  reason  of  this  obstinacy  1  In  other 
things  it  is  not  so.  If  they  be  sick,  they  are  so  far  from 
rejecting  a  physician,  that  they  will  send,  and  pray,  and 
pay  him  too.  If  they  be  arrested  for  debt,  and  any  one 
will  be  a  surety,  words  can  hardly  express  the  sense  they 
have  of  such  a  kindness  :  but  though  Christ  would  be 
both  a  physician  and  surety,  and  whatever  else  their 
needs  require,  they  will  rather  perish  to  eternity  than 
accept  him.  What  may  we  fear  to  be  the  reason  of  this, 
but  that  they  are  not  of  Christ's  sheep.  John,  10  :  26. 
The  Lord  open  the  eyes  of  poor  sinners,  to  apprehend 
not  only  how  great  a  sin,  but  how  dreadful  a  sign  this  is. 

5.  If  Christ,  with  all  his  benefits,  be  made  ours  by 
God's  special  application,  wliat  a  day  of  mercy  is  the  day 
of  conversion  !  what  multitudes  of  choice  blessings  visit  the 
converted  soul  in  that  day  !  "  This  day,"  said  Christ  to 
Zaccheus,  "  is  salvation  come  to  this  house."  Luke, 
19  :  9.  In  this  day  ChrisU  comes  into  the  soul,  and  he 
comes  not  empty,  but  brings  with  him  all  his  treasures 
of  "  wisdom  and  righteousness,  sanctification  and  re- 
demption." Troops  of  mercies,  yea,  of  the  best  of  mer- 
cies, come  with  him.  It  is  a  day  of  gladness  and  joy  to 
the  heart  of  Christ,  when  he  is  espoused  to  and  received 
by  the  believing  soul :  it  is  a  coronation  day  to  a  king.  So 
you  read,  Sol.  Song,  3:11;  where  is  shadowed  out  the 
joy  of  Christ's  heart,  when  poor  souls,  by  their  high 
estimation  of  him  and  consent,  to  his  government,  do,  as 
it  were,  crown  him  with  glory  and  honor,  and  make  his 
heart  glad. 

Now,  if  the  day  of  our  espousals  to  Christ  be  the  day 


Ch.  L)  CHRIST    APPLIED    TO    BELIEVERS.  29 

of  the  gladness  of  his  heart,  and  he  reckons  himself  thus 
honored  and  glorified  by  us,  what  a  day  of  joy  and  glad- 
ness should  it  be  to  our  hearts,  and  how  should  we  be 
transported  with  joy,  to  see  a  king  from  heaven,  with  all 
his  treasures  of  grace  and  glory,  bestowing  himself  freely, 
and  everlastingly  upon  us,  as  our  portion !  No  wonder 
that  Zaccheus  came  down  joyfully,  Luke,  19  :  6  ;  that 
the  eunuch  went  home  rejoicing,  Acts,  8  :  39  ;  that  the 
jailer  rejoiced,  believing  in  God  with  all  his  household, 
Acts,  16  :  34 ;  that  they  that  were  converted  did  eat  their 
meat  with  gladness,  praising  God,  Acts,  2  :  41,  46 ;  that 
there  was  great  joy  among  them  of  Samaria,  when  Christ 
came  among  them  in  the  preaching  of  the  Gospel.  Acts, 
8  :  5,  8.  I  say,  it  is  no  wonder  we  read  of  such  joy  ac- 
companying Christ  into  the  soul,  when  we  consider  that 
in  one  day  so  many  blessings  meet  together  in  it,  the 
least  of  which  is  not  to  be  exchanged  for  all  the  king- 
doms of  this  world  and  the  glory  of  them.  Eternity 
itself  will  but  suffice  to  bless  God  for  the  mercies  of 
this  one  day. 

6.  If  Christ  be  made  all  this  to  every  soul  to  whom 
he  is  effectually  applied,  what  cause  have  those  that  are 
under  the  preparatory  work  of  the  Spirit,  and  are  come 
nigh  to  Christ  and  all  his  benefits,  to  stretch  out  their 
hands  with  vehement  desire  to  Christ,  and  invite  him  into 
their  souls  !  The  whole  world  is  distinguishable  into  three 
classes  of  persons  :  such  as  are  far from  Christ ;  such  as 
are  notfar^from  Christ ;  and  such  as  are  in  Christ.  They 
that  are  in  Christ  have  heartily  received  him.  Such  as 
are  far  from  Christ  will  not  open  to  him ;  their  hearts  are 
fast  barred  by  ignorance,  prejudice  and  unbelief  against 
him.  But  those  that  are  under  the  preparatory  workings 
of  the  Spirit  are  come  nigh  to  Christ,  who  see  their  own 
indispensable  necessity  of  him,  and  his  suitableness  to 
their  necessities,  in  whom  also  encouraging  hopes  begin 
to  dawn,  and  their  souls  would  close  sincerely  and  uni- 


30  THE    METHOD    OF    GRACE.  (Ch.  1. 

versally  with  him,  O  what  vehement  desires  !  what 
strong  pleas !  what  moving  arguments  should  such  per- 
sons urge  and  plead  to  win  Christ  and  get  possession  of 
him.  They  are  in  sight  of  their  only  remedy  ;  Christ  and 
salvation  are  come  to  their  very  doors  ;  there  wants  but 
a  few  things  to  make  them  blessed  for  ever.  This  is  the 
day  in  which  their  souls  are  exercised  between  hopes  and 
fears  :  now  they  are  much  alone,  and  deep  in  thoughtful- 
ness,  they  weep  and  make  supplication  for  a  heart  to  be- 
lieve, and  that  against  the  great  discouragements  which 
they  encounter. 

Reader,  if  this  be  the  case  of  thy  soul,  it  will  not  be 
the  least  service  I  can  render  thee,  to  suggest  such  pleas 
as  are  proper  now  to  be  urged  for  the  attainment  of  thy 
desires,  and  the  .closing  of  thy  heart  with  Christ. 

Plead  the  absolute  necessity  which  now  drives  thee  to 
Christ — tell  him  thy  hope  in  all  other  refuges  is  utterly 
perished  :  thou  art  come  like  a  starving  beggar  to  the 
last  door  of  hope.  Tell  him  thou  now  beginnest  to  see 
the  absolute  necessity  of  Christ :  thy  body  hath  not  so 
much  need  of  bread,  water  or  air,  as  thy  soul  hath  of 
Christ,  and  the  wisdom  and  righteousness,  sanctification 
and  redemption  that  are  in-  him. 

Plead  the  Father's  gracious  design  in  furnishing  and 
sending  him  into  the  world,  and  his  own  design  in  ac- 
cepting the  Father's  call,  "  Lord  Jesus,  wast  thou  not 
*  anointed  to  preach  good  tidings  to  the  meek,  to  bind  up 
the  broken-hearted,  and  to  proclaim  liberty  to  the  cap- 
tives, and  the  opening  of  the  prison  to  them  that  are 
bound1?'  Isa.  61  :  1.  Behold  an  object  suitable  to  thine 
office :  whilst  I  was  ignorant  of  my  condition,  I  had  a 
proud  rebellious  heart,  but  conviction  and  self-acquaint- 
ance show  me  my  sin  :  my  heart  was  harder  than  the 
nether  mill-stone,  it  was  as  easy  to  dissolve  the  obdurate 
rocks  as  to  thaw  and  melt  my  heart  for  sin;  but  now 
God  hath  opened  mine  eyes,  I  sensibly  feel  the  misery 


Ch.  1.)  CHRIST    APPLIED    TO     BELIEVERS.  31 

of  my  condition.  I  once  thought  myself  at  perfect  liber- 
ty, but  now  I  see  that  what  I  thought  perfect  liberty  is 
perfect  bondage  ;  and  never  did  a  poor  prisoner  sigh  for 
deliverance  more  than  I.  Since  then  thou  hast  given  me 
a  soul  thus  prepared,  though  still  unworthy,  for  the  exer- 
cise of  thine  office  and  the  execution  of  thy  commission^ 
Lord  Jesus,  be,  according  to  thy  name,  a  Jesus,  a  Savior 
unto  me." 

Plead  the  unlimited  and  general  invitation  made  to  such 
souls  as  you  are  to  come  to  Christ  freely.  "  Lord,  thou 
hast  made  open  proclamation,  «  Ho,  every  one  that  thirst- 
eth,  come  ye  to  the  waters,'  Isa.  55  :  1,  and  *  Let  him  that 
is  athirst  come.'  Rev.  22  :  17.  In  obedience  to  thy  call, 
lo,  I  come ;  had  I  not  been  invited,  my  coming  to  thee, 
blessed  Lord  Jesus,  had  been  an  a^t  of  presumption,  but 
this  makes  it  an  act  of  duty  and  obedience." 

Plead  tlie  unprofitableness  of  thy  blood  to  God.  "  Lord, 
there  is  no  profit  in  my  blood,  it  will  turn  to  no  more  ad- 
vantage to  thee  to  destroy,  than  it  will  to  save  me  :  if 
thou  send  me  to  hell,  as  the  merit  of  my  sin  calls  upon 
thy  justice  to  do,  I  shall  be  there  dishonoring  thee  to  all 
eternity,  and  the  debt  I  owe  thee  will  never  be  paid. 
But  if  Christ  be  applied  to  me  for  righteousness,  the 
satisfaction  will  be  complete.  If  the  honor  of  thy  jus- 
tice lay  as  a  bar  to  my  pardon,  it  would  stop  my  mouth  ; 
but  when  thy  justice  as  well  as  thy  mercy  shall  both 
rejoice  together,  and  be  glorified  and  pleased  in  the  same 
act,  what  hinders  but  that  Christ  be  applied  to  my  soul  ? 

Plead  thy  compliance  with  the  terms  of  the  Gospel : 
tell  him,  "  Lord,  my  will  complies  fully  and  heartily  to 
all  thy  gracious  terms.  I  can  now  subscribe  a  blank  :  let 
God  offer  his  Christ  on  what  terms  he  will,  my  heart  is 
ready  to  comply ;  I  have  no  exception  against  any  article 
of  the  Gospel.  And  now,  Lord,  I  wholly  refer  myself  to 
thy  pleasure ;  do  with  me  what  seemeth  good  in  thine 
eyes,  only  give  me  an  interest  in  Jesus  Christ ;  as  to  all 


32  THE    METHOD    OP    GRACE.  Ch.  L 

other  concerns,  I  lie  at  thy  feet,  in  full  resignation  of  all 
to  thy  pleasure.  Never  yet  did  any  perish  in  that  posture 
and  frame ;  and  I  hope  I  shall  not  be  made  the  first  in- 
stance and  example." 

7.  If  Christ,  with  all  his  benefits,  be  made  ours  by  a 
special  application,  how  thankful  and  happy  should  be- 
lievers be,  in  every  condition  into  which,  God  casts  them 
in  this  world  !  After  such  a  mercy  as  this,  let  them  ne- 
ver open  their  mouths  any  more  to  repine  at  the  out- 
ward inconveniencies  of  their  condition.  What  are  the 
things  you  want  compared  with  the  things  you  enjoy  1 
What  is  a  little  money,  health,  or  liberty,  to  "  wisdom, 
righteousness,  sanctification,  and  redemption  ]"  All  the 
crowns  and  sceptres  in  the  world  are  no  price  for  the 
least  of  these  mercies. 

But  your  duty  lies  much  higher  than  contentment.  Be 
thankful,  as  well  as  content,  in  every  state.  "  Blessed  be 
the  God  and  Father  of  our  Lord  Jesus  Christ,  who  hath 
blessed  us  with  all  spiritual  blessings  in  heavenly  places 
in  Christ."  Ephes.  1:3.  O  think  what  are  men  to  an- 
gels, that  Christ  should  pass  by  them  to  become  a  Sa- 
vior to  .men  1  And  what  art  thou  among  men,  that  thou 
shouldst  be  taken  and  others  left !  And  among  all  the 
mercies  of  God,  what  mercies  are  comparable  to  these 
conferred  upon  thee  1  O  bless  God  in  the  lowest  ebb  of 
outward  comforts,  for  such  privileges  as  these. 

And  yet  you  will  not  come  up  to  your  duty  in  all  this, 
except  you  be  joyful  in  the  Lord,  and  rejoice  evermore, 
after  the  receipt  of  such  mercies  as  these.  "  Rejoice  in 
the  Lord  alway :  and  again  I  say,  rejoice."  Phil.  4  :  4. 
Has  not  the  poor  captive  reason  to  rejoice  when  he  has 
recovered  his  liberty  ]  the  debtor  to  rejoice  when  all 
scores  are  cleared,  and  he  owes  nothing  1  the  weary  tra- 
veller to  rejoice,  though  he  be  not  owner  of  a  shilling, 
when  he  is  come  almost  home,  where  all  his  wants  shall 
be  supplied  ]  This  is  your  case  when  Christ  once  becomes 


Ch.  2.)  UNION     WITH    CHRIST.  33 

yours  :  you  are  the  Lord's  freeman,  your  debts  to  justice 
are  all  satisfied  by  Christ ;  and  you  are  within  a  little  of 
complete  redemption  from  all  the  troubles  and  inconve- 
niences of  your  present  state. 

Thanks  be  to  God  for  Jesus  Christ. 


CHAPTER  II. 
THE  BELIEVER'S  UNION  WITH  CHRIST. 

I  in  them,  and  Thou  in  me,  that  they  may  be  made  perfect 
in  one.    John,  17  :  23. 

The  design  and  end  of  the  application  of  Christ  to  sin- 
ners is  the  communication  of  his  benefits  to  them ;  but 
all  communication  of  benefits  necessarily  implies  commu- 
nion, and  all  communion  as  necessarily  presupposes  union 
with  his  person  :  I  shall  therefore  now  treat  of  the  union 
between  Christ  and  believers  ;  this  union  being  the  princi- 
pal act  wherein  the  Spirit's  application  of  Christ  consists, 

In  this  verse  we  find  a  threefold  union :  one  between 
the  Father  and  Christ,  a  second  between  Christ  and  be- 
lievers, a  third  between  believers  themselves. 

1.  Thou  in  me.  This  is  a  glorious  ineffable  union,  and 
is  fundamental  to  the  other  two.  The  Father  is  not  only 
in  Christ  in  affection,  as  one  dear  friend  is  in  another, 
who  is  as  his  own  soul;  nor  only  essentially  in  the  iden- 
tity and  sameness  of  nature  and  attributes,  in  which 
respect  Christ  is  "  the  express  image  of  his  person," 
Heb.  1:3;  but  he  is  in  Christ  also  as  Mediator,  by  com- 
municating the  fulness  of  the  Godhead  which  dwells  in 


34  THE    METHOD    OF    GRACE.  (Ch.  2. 

him  as  God-man,  in  a  transcendent  and  singular  manner, 
so  as  it  never  dwelt  nor  can  dwell  in  any  other.  Col.  2  :  9. 

2.  /  in  them  :  Here  is  the  union  between  Christ  and 
the  saints.  As  if  he  had  said,  Thou  and  I  are  one  essen- 
tially, they  and  I  are  one  mystically :  thou  and  I  are  one 
by  communication  of  the  Godhead  and  the  fulness  of  the 
Spirit  to  me  as  Mediator ;  they  and  I  are  one  by  my 
communication  of  the  Spirit  to  them  in  measure. 

3.  Hence  results  a  third  union  between  believers  them- 
selves; that  they  may  be  made,  perfect  in  one:  the  same 
Spirit  dwelling  in  them  all,  and  equally  uniting  them  all 
to  me,  as  living  members  to  their  Head,  there  must  be  a 
dear  and  intimate  union  between  themselves,  as  fellow- 
members  of  the  same  body. 

Our  subject  at  present  is  the  second  branch,  the  union 
between  Christ  and  believers,  from  which  we  gather  this 
proposition  : 

That  there  is  a  strict  and  dear  union  between  Christ  and 
all  true  believers. 

The  Scriptures  have  borrowed  from  the  book  of  nature 
four  elegant  and  lively  metaphors  to  help  us  to  under- 
stand the  nature  of  this  union  with  Christ;  but  no  one  of 
them  singly,  nor  all  of  them  jointly,  can  give  us  a  full  and 
complete  idea  of  this  mystery. 

"  He  that  is  joined  to  the  Lord  (in  the  original,  glued) 
is  one  spirit."  1  Cor.  6  :  17.  Yet  this  is  but  a  faint  and 
imperfect  shadow  of  our  union  with  Christ ;  for  though 
this  union  by  glue  be  intimate,  it  is  not  vital,  as  is  that  of 
the  soul  with  Christ. 

So  of  the  groff  and  stock  mentioned  Rom.  6:5;  for 
though  it  be  there  said  that  believers  are  implanted,  or 
ingrafted,  and  this  union  between  it  and  the  stock  be  vital, 
for  it  partakes  of  the  vital  sap  and  juice;  yet  here  also 
the  metaphor  is  incomplete,  for  a  graff  is  of  a  more  ex- 
cellent nature  than  the  stock,  and  the  tree  receives  its 


Ch.  2.;  UNION    WITH    CHRIST.  35 

denomination  from  it,  as  from  the  more  noble  and  excel- 
lent part ;  but  Christ,  into  whom  believers  are  ingrafted, 
is  infinitely  more  excellent  than  they,  and  they  are  deno- 
minated from  him. 

Another  metaphor  is  that  of  the  conjugal  union,  Ephes. 
5  :  31,  32  ;  but  though  this  be  exceedingly  dear  and  inti- 
mate, so  that  a  man  leaves  father  and  mother  and  cleaves 
to  his  wife,  and  they  two  become  one  flesh ;  yet  this  union 
is  not  indissolvable,  but  may  and  must  be  broken  by 
death;  and  then  the  survivor  lives  alone  without  any 
communion  with  or  relation  to  the  person  that  was  once 
so  dear.  •  But  the  union  between  Christ  and  the  soul  can- 
not be  dissolved  by  death,  it  abides  to  eternity. 

The  fourth  metaphor  is  that  of  the  head,  and  members 
united  by  one  vital  spirit,  so  making  one  physical  body. 
Ephes.  4  :  15,  16.  But  though  one  soul  actuates  every 
member,  it  does  not  knit  every  member  alike  near  to 
the  head  ;  but  here  every  member  is  alike  nearly  united 
with  Christ  the  head;  the  weak  are  as  near  to  him 
as  the  strong. 

Let  us  then  consider  the  reality  and  the  nature  of  this 
union.  That  THERE  is  SUCH  A  UNION  between  Christ  and 
believers,  appears, 

1.  From  the  communion  between  Christ  and  believers. 
In  this  the  apostle  is  express,  "  Truly  our  fellowship  is 
with  the  Father,  and  with  his  Son  Jesus  Christ."  1  John, 
1:3.  It  signifies  such  fellowship  or  copartnership  as 
persons  have  by  a  joint  interest  in  one  and  the  same  enjoy- 
ment, which  is  in  common  betwixt  them.  So  we  are  par- 
takers of  Christ.  Heb.  3:14.  And  the  saints  are  called  the. 
companions,  consorts  or  fellows  of  Christ,  Psalm  45  :  7 ; 
"  and  that  not  only  in  respect  to  his  assumption  of  our 
mortality,  and  investing  us  with  his  immortality,  but  it  has 
a  special  reference  and  respect  to  the  unction  of  the  Holy 
Ghost,  or  graces  of  the  Spirit,  of  which  believers  are 
partakers  with  him,  and  through  him."  (Rivet.)  Now 


36  THE    METHOD    OF    GRACE.  (Ch.  2, 

this  communion  of  the  saints  with  Christ  is  entirely  and 
necessarily  dependent  upon  their  union  with  him,  even  as 
much  as  the  branch's  participation  of  the  sap  and  juice 
depends  upon  its  union  and  coalition  with  the  stock  :  take 
•  away  union  and  there  can  be  no  communion  or  commu- 
nication ;  which  is  clear  from  1  Cor.  3  :  22,  23,  "All  are 
yours,  and  ye  are  Christ's,  and  Christ  is  God's,"  implying 
that  all  our  participation  of  Christ's  benefits  is  built  upon 
our  union  with  Christ's  person. 

2.  The  reality  of  the  believer's  union  with  Christ  is 
evident  from  the  imputation  of  Christ's  righteousness  to 
liim  for  his  justification.  That  a  believer  is  justified  be- 
fore God  by  a  righteousness  without  himself,  is  unde- 
niable from  Rom.  3  :  24,  "  Being  justified  freely  by  his 
grace,  through  the  redemption  that  is  in  Christ  Jesus." 
And  that  Christ's  righteousness  becomes  ours  is  as  clear 
from  Rom.  4  :  23,  24  ;  but  it  can  never  be  imputed  to  us, 
except  we  be  united  to  him,  and  become  one  with  him  : 
which  is  also  plainly  asserted  in  1  Cor.  1  :  30,  "  But  of 
him  are  ye  in  Christ  Jesus,  who  of  God  is  made  unto  us 
wisdom  and  righteousness,  sanctification  and  redemp- 
tion." He  communicates  his  merits  to  none  but  those 
that  are  in  him. 

Hence  all  those  vain  cavils  of  papists,  disputing  against 
our  justification  by  the  righteousness  of  Christ,  and  as- 
serting it  to  be  by  inherent  righteousness,  are  solidly 
answered.  When  they  demand,  "  How  can  we  be  justi- 
fied by  the  righteousness  of  another  *?  Can  I  be  rich  with 
another  man's  money,  or  preferred  by  another  man's 
honors  1"  Our  answer  is,  Yes,  if  that  other  be  my  surety 
or  husband.  Indeed  Peter  cannot  be  justified  by  the 
righteousness  of  Paul;  but  both  may  be  by  Christ's  righ- 
teousness imputed  to  them ;  they  being  members,  jointly 
knit  to  one  common  head.  Principal  and  surety  are  one 
in  obligation  and  construction  of  law.  Head  and  members 
are  one  body ;  branch  and  stock  are  one  tree ;  and  it  is 


Ch.  2.)  UNION    WITH    CHRIST.  37 

no  strange  thing  to  see  a  graff  live  by  the  sap  of  another 
stock,  when  once  it  is  ingrafted  into  it. 

3.  The  sympathy  between  Christ  and  believers  proves 
a  union  between  them  :  Christ  and  the  saints  smile  and 
sigh  together.  Paul  tells  us  that  he  "  filled  up  that  which 
was  behind "    (the   remainders)    "  of  the    afflictions    of 
Christ  in  his  flesh:"  Col.  1  :  24  ;  not  as  if  Christ's  suf- 
ferings were  imperfect ;    "  for  by  one  offering  he  hath 
perfected  for  ever  them  that  are  sanctified,"   Heb.  10  : 14, 
but   in   these    two    Scriptures    Christ   is    considered  in 
a  twofold  capacity :  he  suffered  once  in  his  own  person, 
as  Mediator;  these  sufferings  are  complete  and  full,  and 
in  that  sense  he  suffers  no  more  :  he  suffers  also  in  his 
church  and  members,  thus  he  still  suffers  in  the  sufferings 
of  every  saint  for  his  sake  ;  and  though  these  sufferings 
in  his  mystical  body  are  not  equal  to  the  other  in  theii 
weight  and  value,  nor  yet  designed  for  the  same  use  and 
purpose,  to  satisfy,  by  their  proper  merit,  offended  justice ; 
nevertheless  they  are  truly  reckoned  the  sufferings  of 
Christ,  because  the  head  suffers  when  the  members  do. 
How  else  can  Acts,  9  :  4,  be  understood,  where  Christ, 
the  Head  in  heaven,  cries  out,  "  Saul,  Saul,  why  perse- 
cutest  thou  me  ]"  when  the  foot  was  trod  upon  on  earth  ? 
How  doth  Christ  sensibly  feel  our  sufferings,  or  we  his, 
if  there  be  not  a  mystical  union  between  him  and  us  ] 

4.  The  manner  in  which  the  saints  shall  be  raised  at  the 
last  day,  proves  this  mystical  union  between  Christ  and 
them  ;  for  they  are  not  to  be  raised  as  others,  by  the 
naked  power  of  God  without  them,  but  by  the  virtue  of 
Christ's  resurrection  as  their  Head,  sending  forth  vital, 
quickening  influences  into  their  dead  bodies,  which  are 
united  to  him  as  well  as  their  souls.    "  But  if  the  Spirit 
of  him  that  raised  up  Jesus  from  the  dead  dwell  in   you, 
he  that  raised  up  Christ  from  the  dead  shall  also  quicken 
your  mortal  bodies  by  his  Spirit  that  dwelleth  in  you." 
Rom.  8:11.    The  saints  could  not  be  raised  in  the  last 


38  THE    METHOD    OF    GRACE.  (Ch.  a 

resurrection  by  the  Spirit  of  Christ  dwelling  in  them, 
if  that  Spirit  did  not  knit  and  unite  them  to  him,  as 
members  to  their  head. 

II.  I  shall  endeavor  to  show  the  NATURE  of  this  union, 
according  to  the  weak  apprehensions  we  have  of  so  sub- 
lime a  mystery. 

It  is,  to  speak  generally,  an  intimate  conjunction  of  be- 
lievers to  Christ,  by  the  imparting  of  his  Spirit  to  them, 
whereby  they  are  enabled  to  believe  and  live  in  him.  All 
divine  and  spiritual  life  is  originally  in  the  Father,  and 
cometh  not  to  us  but  through  the  Son.  John,  5  :  26.  To 
him  hath  the  Father  given  to  have  an  *uTo£a>», — a  quick- 
ening, enlivening  power  in  himself;  and  the  Son  com- 
municates this  life  which  is  in  him  to  none  but  by  the 
Spirit :  "  The  Spirit  of  life  in  Christ  Jesus  hath  made 
me  free  from  the  law  of  sin  and  death."  Rom.  8  :  2. 

The  Spirit  must  therefore  first  act  in  us,  before  we 
can  live  in  Christ ;  and  when  he  does  so  we  are  enabled 
to  exert  that  vital  act  of  faith  whereby  we  receive 
Christ.  All  this  we  are  taught  by  Christ  himself:  "  As  the 
living  Father  hath  sent  me,  and  I  live  by  the  Father,  so 
he  that  eateth  me,"  that  is  by  faith  applies  me,  "  even  he 
shall  live  by  me."  John,  6  :  57.  So  that  these  two,  namely, 
the  Spirit  on  Christ's  part,  and  faith  his  work  on  our  part, 
are  the  two  ligaments  by  which  we  are  knit  to  Christ. 

But  that  we  may  the  better  understand  the  nature  of 
this  union,  we  shall  consider  it  more  particularly ;  first 
remarking  what  it  is  not,  that  we  may  prevent  misappre- 
hension. 

The  saints'  union  with  Christ  is  not  one  merely  of 
conceit  or  notion,  but  really  exists.  I  know  the  atheisti- 
cal world  censures  all  these  things  as  fancies  and  idle 
imaginations,  but  believers  know  the  reality  of  them  :  "At 
that  day  ye  shall  know  that  I  am  in  my  Father,  and  ye 
in  me,  and  I  in  you."  John,  14  :  20. 

The  saints'  union  with  Christ  is  not  a  physical  union, 


Ch.  a.)  UNION    WITH    CHRIST.  39 

as  between  the  members  of  a  natural  body  and  the  head: 
our  nature  indeed  is  assumed  into  union  with  the  person 
of  Chiist,  but  the  blessed  «md  holy  flesh  of  Christ  alone 
has  the  honor  to  be  so  united  as  to  make  one  person 
with  him. 

Nor  is  it  an  essential  union,  or  union  with  tlie  divine 
nature,  so  that  our  beings  are  thereby  swallowed  up  and 
lost  in  the  Divine  Being.  Some  there  be  indeed  that  talk 
at  that  wild  rate,  of  being  godded  into  God,  and  christed 
into  Christ ;  but  oh,  there  is  an  infinite  distance  between 
us  and  Christ,  in  respect  to  nature  and  excellency,  not- 
withstanding this  union. 

The  union  I  here  speak  of  is  not  a  federal  union,  or  a 
union  by  covenant  only  :  such  a  union  indeed  there  is 
between  Christ  and  believers,  but  that  is  consequential 
to  and  wholly  dependent  upon  this. 

Nor  is  it  a  mere  moral  union  by  love  and  affection  ; 
as  when  we  say  a  friend  is  another  self;  the  lover  is  in 
the  person  beloved.  Such  a  union  of  hearts  and  affection 
there  is  between  Christ  and  the  saints,  but  this  is  of 
another  nature  :  that  we  call  a  moral,  this  is  a  mystical 
union ;  that  only  knits  our  affections,  but  this  our  per- 
sons to  Christ.  But, 

1.  Though  this  union  neither  makes  us  one  person  nor 
essence  with  Christ,  yet  it  knits  our  persons  most  intimate- 
ly to  the  person  of  Christ.  The  church  is  Christ's  body, 
Col.  1  :  24,  not  his  natural,  but  his  mystical  body ;  that 
is  to  say,  his  body  in  a  mystery,  because  it  is  to  him  as 
his  natural  body.  The  saints  stand  to  Christ  in  the  same 
relation  that  the  natural  members  of  the  body  stand  to 
the  head,  and  he  stands  in  the  same  relation  to  them  as 
the  head  to  the  natural  members  ;  and  consequently  they 
stand  related  to  one  another,  as  the  members  of  a  natural 
body  do  to  each  other.  Christ  and  the  saints  are  not  one, 
as  the  oak  and  the  ivy  that  clasps  it  are  one,  but  as  the 
graff  and  stock  are  one  :  it  is  not  an  union  by  adhesion, 


40  THE    METHOD  OF    GRACE.  (Ch.  2. 

but  incorporation.  Husband  and  wife  are  not  so  near, 
soul  and  body  are  not  so  near,  as  Christ  and  the  believ- 
ing soul  are  near  to  each  othe& 

2.  The  mystical  union  is  wholly  supernatural,  wrought 
ly  the  power  of  God  only.    So  it  is  said,   "  But  of  him 
are  ye  in  Christ  Jesus."    1  Cor.  1  :  oO.   We  can  no  more 
unite  ourselves  to  Christ,  than  a  branch  can  incorporate 
itself  into  another  stock ;  it  is  of  God,  his  proper  and 
sole  work. 

There  are  only  two  ligaments  or  bands  of  union  be- 
tween Christ  and  the  soul :  viz.  the  Spirit  on  his  part, 
and  faith  on  ours.  But  when  we  say  faith  is  the  band  of 
union  on  our  part,  the  meaning  is  not  that  it  is  so  our 
own  act,  as  that  it  springs  naturally  from  us,  or  is  educed 
from  the  mere  power  of  our  own  wills  ;  no,  for  the  apos- 
tle expressly  contradicts  it ;  "  not  of  yourselves,  it  is  the 
gift  of  God."  Eph.  2  :  8.  But  we  are  the  subjects  of  it; 
and  though  the  act  on  that  account  be  ours,  yet  the  pow- 
er enabling  us  to  believe  is  God's.  Eph.  1  :  19,  20. 

3.  The  mystical  union  is  an  immediate  union :  immedi- 
ate, not  as  excluding  means  and  instruments,  for  many 
are  employed  in  effecting  it ;  but  immediate,  as  exclud- 
ing degrees  of  nearness  among  the  members  of  Christ's 
mystical  body.    In  the  natural  body  one  member  stands 
not  as  near  to  the  head  as  another,  but  all  the  mystical 
members  of  Christ's  body,  the  smallest  as  well  as  the 
greatest,  have  an  immediate  coalition  with  Christ :  "  To 
the  church  of  God  which  is  at  Corinth,  to  them  that  are 
sanctified  in -Christ  Jesus,  called  to  be  saints,  with  all 
that  in  every  place  call  upon  the  name  of  Jesus  Christ 
our  Lord,  both  theirs  and  ours"     1  Cor.  1  :  2. 

4.  The  saints'  mystical  union  with  Christ  is  a  funda- 
mental union ;  it  is  fundamental  by  way  of  sustentation ; 
all  our  fruits  of  obedience   depend  upon  it :   "  As  the 
branch  cannot  bear  fruit  of  itself,  except  it  abide  in  the 
vine ;  no  more  can  ye,  except  ye  abide  in  me."    John, 


Ch.  2.)  UNION    WITH    CHRIST.  41 

to  :  4.  It  is  fundamental  to  all  our  privileges  and  com- 
fortable claims  :  "All  are  yours,  and  ye  are  Christ's."  1 
Cor.  3  :  23.  And  it  is  fundamental  to  all  our  expectations 
of  glory  :  "  Christ  in  you  the  hope  of  glory."  Col.  1  :  27. 
So  then,  destroy  this  union,  and  with  it  you  destroy  all 
our  fruits,  privileges,  and  eternal  hopes,  at  a  stroke. 

5.  The  mystical  union  is  a  most  efficawous  union,  for 
through  this  union  divine  power  is  communicated  to  our 
souls,  both  to  quicken  us  with  the  life  of  Christ,  and  to 
preserve  and  secure  that  life  in  us.    Without  the  union 
£rf  the  soul  to  Christ,  which  is  efficiently  the  Spirit's  act, 
there  can  be  no  communications  of  life  from  Christ  to  us. 
Eph.  4  :  16.    And  the  mp>«*,  or  effectual  working  of  the 
spirit  of  life  in  every  part,  of  which  the  apostle  speaks, 
(as  though  he  had  said,  the  first  appearance  of  a  new 
life,  a  spiritual  vitality  diffused  through  the  soul  which 
was  dead  in  sin,)  our  union  with  Christ  is  as  necessary  to 
maintain,  as  it  was  originally  to  produce.    Why  is  not 
this   life   again  extinguished  in  us   by  so   many  deadly 
wounds  as  are  given  it  by  temptations  and  corruptions, 
but  that  Christ  himself  has  said,  John,  14  :  19,  "Because 
I  live,  ye  shall  live  also  :"  whilst  there  is  vital  sap  in  me 
the  root,   you  that   are   branches   in  me   cannot  wither 
and  die. 

6.  The  mystical  union  is  an  indissoluble  union  :  there  is 
an  everlasting  tie  between  Christ  and  the  believer.    In 
this  respect  it  excels  all  other  unions.    Death  dissolves 
the  dear  union  between  the  husband  and  wife,  friend  and 
friend,   yea,  between  soul   and  body,  but  not  between 
Christ  and  the  soul :  the  bands  of  this  union  perish  not 
in  the  grave.    Who  shall  separate  us  from  "  the  love  of 
Christ  V9   asks  the  apostle,  Rom.  8  :  35.    He  bids  defi- 
ance to  all  his  enemies,  and  triumphs  in  the  firmness  of 
this  union  over  all  hazards  that  seem  to  threaten  it.    It  is 
with  Christ  and  us,  in  this  mystical  union,  as  it  is  with 
Christ  himself  in  the  hypostatical  union  of  his. two  na- 


42  THE    METHOD   OP    GRACE.  (Ch.  2. 

tures.  This  union  was  not  dissolved  by  his  death,  when 
the  natural  union  between  his  soul  and  body  was ;  nor 
can  the  mystical  union  of  our  souls  and  bodies  with 
Christ  be  dissolved,  when  the  union  between  us  and  our 
dearest  relations,  yea,  between  the  soul  and  body,  is  dis- 
solved by  death.  God  calls  himself  the  God  of  Abraham, 
long  after  his  body  was  turned  into  dust. 

7.  It  is  an  honorable  union  ;  yea,  the  highest  honor  that 
can  be  done  to  men,  the  greatest  honor  that  was  ever 
done  to  our  common  nature,  was  by  its  assumption  into 
union  with  the  second  person  hypostatically,  and  the  high- 
est honor  that  was  ever  done  to  our  single  persons,  was 
their  union  with  Christ  mystically.    To  be  a  servant  of 
Christ  is  a  dignity  transcendent  to  the  highest  advance- 
ment among  men  ;  but  to  be  a  member  of  Christ,  how 
matchless  is  the  glory !   And  yet,  such  honor  have  all  the 
saints,  Eph.  5  :  30,  "  We  are  members  of  his  body,  of 
his  flesh,  and  of  his  bones." 

8.  It  is  a  most  comfortable  union ;  yea,  the  ground  of 
all   solid   comfort,   both    in   life  and    death.     Whatever 
troubles,  wants  or  distresses  befall  such,  in  this  is  abun- 
dant relief  and  support :  Christ  is  mi^e,  and  I  am  his : 
what  may  not  the  redeemed  soul  make  out  of  that !    If  I 
am  Christ's,  he  will  care  for  me,  and  indeed,  in  so  doing, 
he  does  but  care  for  his  own.  He  is  my  head,  and  to  him 
it  belongs  to  care  for  the  safety  and  welfare  of  his  own 
members.  Eph.  1  :  22,  23.    He  is  not  only  a  head  to  his 
own,  by  way  of  influence,  but  to  all  things  else,  by  way 
of  dominion,  for  their  good.    How  comfortably  may  we, 
under  this  cheering  consideration,  repose  ourselves  upon 
him  at  all  times  and  in  all  difficulties. 

9.  It  is   a  fruitful  union ;  the  immediate  end  of  it  is 
fruit.    We  are  married  to  Christ,  "  that  we  should  bring 
forth  fruit  to  God."     Rom.  7  :  4.    All  the  fruit  we  bear 
before  our  ingrafting  into  Christ  is  worse  than  none :  till 
the  person  be  in  Christ,  the  work  cannot  be  evangelically 


Ch.2.)  UNION    WITH    CHRIST.  43 

good  and  acceptable  to  God  :  we  are  "  made  accepted  in 
the  Beloved."  Eph.  1  :  6.  Christ  is  a  fruitful  root,  and 
makes  all  the  branches  that  live  in  him  so  too.  John,  15  :  5. 

10.  It  is  an  enriching  union  ;  for  by  our  union  with  his 
person  we  are  immediately  interested. in  all  his  riches, 
1  Cor.  1  :  30.  How  rich  and  great  a  person  do  the  little 
arms  of  faith  clasp  and  embrace  !  "  All  are  yours,"  1 
Cor.  3  :  22  ;  all  that  Christ  hath  becomes  ours,  either 
by  communication  to  us,  or  improvement  for  us  :  his 
Father,  John,  20  :  17 ;  his  promises,  2  Cor.  1  :  20  ;  his 
providences,  Rom.  8:28;  his  glory,  John,  17  :  24  ;  all  are 
ours  by  virtue  of  our  union  with  him. 

INFERENCE  1.  If  there  be  such  a  union  between  Christ 
and  believers,  what  transcendent  dignity  hath  God  put 
upon  believers ! 

Well  might  Constantino  prefer  the  honor  of  being  a 
member  of  the  church  to  that  of  being  head  of  the  em- 
pire ;  for  it  is  not  only  above  all  earthly  dignities  and 
honors,  but,  in  some  respects,  above  the  honor  which 
God  hath  put  upon  the  angels  of  glory. 

Great  is  the  dignity  of  the  angelic  nature  :  the  angels 
are  the  highest  species  of  creatures ;  they  have  the  honor 
continually  to  behold  the  face  of  God  in  heaven ;  and 
yet  in  this  one  respect  the  saints  are  preferred  to  them, 
they  have  a  mystical  union  with  Christ  as  their  head,  by 
whom  they  are  quickened  with  spiritual  life,  which  the 
angels  have  not. 

It  is  true,  here  is  an  *v*xe?*x*/a>ff/?,  or  gathering  together 
of  all  in  heaven  and  earth  under  Christ  as  'a  common  head. 
Eph.  1  :  10.  He  is  the  head  of  angels  as  well  as  saints,  but 
in  different  respects.  To  angels  he  is  a  head  of  dominion 
and  government,  but  to  saints  he  is  both  a  head  of  do- 
minion and  of  vital  influence — they  are  his  chief  and 
most  honorable  subjects,  but  not  his  mystical  members  ; 
they  are  as  the  barons  and  nobles  in  his  kingdom,  but 
the  saints  as  the  dear  spouse  and  wife  of  his  bosom.  This 


44  THE    METHOD    OP    GRACE.  (Ch.2 

dignifies  the  believer  above  the  greatest  angel.  And  as 
the  nobles  of  the  kingdom  think  it  a  preferment  and 
honor  to  serve  the  queen,  so  the  glorious  angels  think  it 
no  degradation  or  dishonor  to  them  to  serve  the  saints; 
for  to  this  honorable  office  they  are  appointed,  to  be 
ministering  spirits  for  the  good  of  them  that  shall  be 
heirs  of  salvation.  Heb.  1  :  14.  The  chiefest  servant  dis- 
dains not  to  honor  and  serve  the  heir. 

Some  imperious  grandees  would  frown  should  some 
of  these  persons  but  presume  to  approach  their  presence; 
but  God  sets  them  before  his  face  with  delight,  and 
angels  delight  to  serve  them. 

2.  If  there  be  such  a  strict  and  inseparable  union  be- 
tween Christ  and  believers,  then  the  grace  of  believers  can 
never  totally  fail.  Immortality  is  the  privilege  of  grace, 
because  sanctified  persons  are  inseparably  united  to 
Christ,  the  fountain  of  life:  "Your  life  is  hid  with 
Christ  in  God."  Col.  3  :  3.  Whilst  the  sap  of  life  is  in 
the  root,  the  branches  live  by  it.  Thus  it  is  between 
Christ  and  believers,  "  Because  I  live,  ye  shall  live  also." 
John,  14  :  19.  See  how  Christ  binds  up  their  life  in  one 
bundle  with  his  own,  plainly  intimating  that  it  is  as  im- 
possible for  them  to  die  as  it  is  for  himself:  he  cannot 
live  without  them. 

True  it  is,  the  spiritual  life  of  believers  is  encountered 
by  many  strong  and  fierce  oppositions.  It  is  also  brought 
to  a  low  ebb  in  some ;  but  we  are  always  to  remember 
that  there  are  some  things  which  pertain  to  the  essence 
of  that  life  in  which  the  very  being  of  it  lies,  and  some 
things  that  pertain  only  to  its  well-being.  All  those 
things  which  belong  to  the  well-being  of  the  new  crea- 
ture, as  manifestations,  joys,  and  spiritual  comforts,  may 
for  a  time  fail,  yea,  and  grace  itself  may  suffer  great 
losses  and  remissions  in  its  degrees,  notwithstanding  our 
union  with  Christ ;  but  still  the  essence  of  it  is  immortal, 
which  is  no  small  relief  to  gracious  souls.  When  the 


Ch.2.)  UNION    WITH    CHRIST.  45 

means  of  grace  fail,  as  it  is  threatened,  Amos,  8  :  11 ; 
when  temporary  formal  professors  drop  away  from 
Christ  like  withered  leaves  from  the  trees  in  a  windy 
day,  2  Tim.  2  :  18  ;  and  when  the  natural  union  of  their 
souls  and  bodies  is  suffering  a  dissolution  from  each  other 
by  death,  when  that  silver  cord  is  loosed,  this  golden  chain 
holds  firm.  1  Cor.  3  :  23. 

3.  Is  the  union  so  intimate  betwixt  Christ  and  believ- 
ers '?  How  great  and  powerful  a  motive  is  this  to  make  u* 
open-handed  and  liberal  in  relieving  the  necessities  and 
ivants  of  every  gracious  person  !  for  in  relieving  them,  we 
relieve  Christ  himself. 

Christ  personally  is  not  the  object  of  our  pity  and  cha- 
rity ;  he  is  at  the  fountain-head  of  all  the  riches  in  glory, 
Eph.  4  :  10  ;  but  Christ,  in  his  members,  is  exposed  to 
necessities  and  wants :  he  feels  hunger  and  thirst,  cold  and 
pain,  in  his  body  the  church  ;  and  he  is  refreshed,  reliev- 
ed and  comforted  in  their  refreshments  and  comforts. 
Christ,  the  Lord  of  heaven  and  earth,  in  this  view,  is 
sometimes  in  need  of  a  penny ;  he  tells  us  his  wants  and 
poverty,  and  how  he  is  relieved,  Matt.  25  :  35,  40,  a 
text  believed  and  understood  by  very  few.  "  I  was  a 
hungered,  and  ye  gave  me  meat  :  I  was  thirsty,  and  ye 
gave  me  drink :  I  was  a  stranger,  and  ye  took  me  in. 
Then  shall  the  righteous  answer,  Lord,  when  saw  we 
thee  a  hungered,  &c.  And  the  King  shall  answer,  and 
say  unto  them,  verily  I  say  unto  you,  inasmuch  as  ye 
have  done  it  unto  one  of  the  least  of  these  my  brethren, 
ye  have  done  it  unto  me." 

It  was  the  saying  of  a  great  divine,  that  he  thought 
scarcely  any  man  on  earth  fully  understood  and  believed 
this  truth,  and  he  thinks  this  is  implied  in  the  text,  where 
the  righteous  themselves  reply,  "  Lord,  when  saw  we 
thee  sick,"  &c.  intimating  in  the  question,  that  they  did 
not  thoroughly  understand  the  nearness,  yea,  oneness  of 
those  persons  with  Christ,  for  whom  they  did  these 


46  THE    METHOD    OF    GRACE.  (Ch.0. 

things.  And  indeed  it  is  incredible  that  a  Christian  can 
be  hard-hearted  and  close-handed  to  that  necessitous 
Christian,  in  refreshing  and  relieving  of  whom  he  verily 
believes  that  he  ministers  refreshment  to  Christ  himself, 
O  think  again  and  again  upon  this  scripture ;  consider 
what  forcible  and  mighty  arguments  are  here  laid  to- 
gether to  engage  relief  to  the  wants  of  Christians. 

Here  you  see  their  near  relation  to  Christ ;  they  are 
one  person  ;  what  you  did  to  them,  you  did  to  him. 
Here  you  see  also  how  kindly  Christ  takes  it  at  our 
hands,  acknowledging  all  those  kindnesses  that  were  be- 
stowed upon  him,  even  to  a  piece  of  bread :  he  receives 
it  as  a  courtesy,  who  might  demand  it  by  authority,  and 
bereave  you  of  all  immediately  upon  your  refusal. 

Yea,  here  you  see  one  single  branch  or  act  of  obe- 
dience (our  charity  to  the  saints)  is  singled  out  from 
among  all  the  duties  of  obedience,  and  made  the  test 
and  evidence  of  our  sincerity  in  that  great  day,  and  men 
are  blessed  or  cursed  according  to  the  love  they  have 
manifested  in  this  way  to  the  saints. 

O  then,  let  none  that  understand  the  relation  the  saints 
have  to  Christ  as  the  members  to  the  head,  or  the  rela- 
tion they  have  to  each  other  thereby,  as  fellow-members 
of  the  same  body,  from  henceforth  suffer  Christ  to  hun- 
ger, if  they  have  bread  to  relieve  him,  or  to  be  thirsty,  if 
they  have  wherewith  to  refresh  him  :  this  union  between 
Christ  and  the  saints  affords  an  argument  beyond  all 
other  arguments  to  prevail  with  us.  Methinks  a  little 
rhetoric  might  persuade  a  Christian  to  part  with  any  thing 
he  has  for  Christ,  who  parted  with  the  glory  of  heaven, 
yea,  and  his  own  blood  for  his  sake. 

4.  Do  Christ  and  believers  make  but  one  mystical 
person  ]  How  unnatural  and  absurd  then  are  all  those  acts 
of  unkindness  whereby  believers  wound  and  grieve  Jesus 
Christ  !  This  is  as  if  the  hand  should  wound  its  own  head, 
from  which  it  receives  life,  sense,  motion,  and  strength. 


Ch.2.)  UNION    WITH    CHRIST.  47 

When  Satan  smites  Christ  by  a  wicked  man,  he 
wounds  him  with  the  hand  of  an  enemy ;  but  when  his 
temptations  prevail  upon  the  saints  to  sin,  he  wounds 
him  as  it  were  with  his  own  hand  :  as  the  eagle  and  the 
tree  in  the  fable  complained,  the  one  that  he  was  wound- 
ed by  an  arrow  winged  with  his  own  feathers,  the  other 
that  it  was  cleaved  asunder  by  a  wedge  hewn  out  of  its 
own  limbs. 

Now  the  evil  and  disingenuousness  of  such  sins  are  to 
be  measured  not  only  by  the  near  relation  Christ  sus- 
tains to  believers  as  their  head ;  but  more  particularly 
from  the  several  benefits  they  receive  from  him  as  such; 
for  in  wounding  Christ  by  their  sins  — 

They  wound  their  Head  of  influence,  through  whom 
they  live,  and  without  whom  they  had  still  remained  in 
the  state  of  sin  and  death.  Eph.  4  :  16.  Shall  Christ  send 
life  to  us,  and  we  return  that  which  is  death  to  him  !  O 
how  absurd,  how  disingenuous  is  this  ! 

They  wound  their  Head  of  government.  Christ  is  a 
guiding  as  well  as  a  quickening  head.  Col.  1  :  18.  He  is 
your  wisdom,  he  guides  you  by  his  counsel  to  glory  :  and 
must  he  be  thus,  requited  for  all  his  faithful  conduct! 
What  do  you,  when  you  sin,  but  rebel  against  his  govern- 
ment, refusing  to  follow  his  counsels,  and  obeying,  in 
the  mean  time,  a  deceiver  rather  than  him. 

They  wound  their  consulting  Head,  who  cares,  pro- 
vides, and  projects  for  the  welfare  and  safety  of  the  body. 
Christians,  you  know  your  affairs  below  have  not  been 
directed  by  your  own  wisdom,  but  that  orders  have  been 
given  from  heaven  for  your  security  and  supply  from  day 
to  day.  "  O  Lord,  I  know  that  the  way  of  man  is  not  in 
himself;  it  .is  not  in  man  that  walketh  to  direct  his  steps." 
Jer.  10  :  23.  It  is  true,  Christ  is  out  of  your  sight,  and 
you  see  him  not ;  but  he  sees  you,  and  orders  every 
thing  that  concerns  you.  And  is  this  a  due  requital  of 
all  the  care  he  has  taken  for  you  ]  Do  you  thus  requite 


48  THE    METHOD    OF    GRACE.  (Ch.2. 

the  Lord  for  all  his  benefits  "?  What !  recompense  evil  for 
good  !  O  let  shame  cover  you. 

They  wound  their  Head  of  honor.  Christ  your  head  is 
the  fountain  of  honor  to  you:  this  is  your  glory,  that 
you  are  related  to  him  as  your  head ;  you  are,  on  this 
account,  exalted  above  angels.  Consider  how  vile  a  thing 
it  is  to  reflect  the  least  dishonor  upon  him  from  whom 
you  derive  all  your  glory.  O  consider,  and  bewail  it. 

5.  Is  there  so  strict  and  intimate  a  relation  and 
union  between  Christ  and  the  saints  ]  Then  they  can 
never  want  what  is  for  their  good. 

Every  one  naturally  cares  and  provides  for  his  own, 
especially  for  his  own  body :  yet  we  can  more  easily 
violate  the  law  of  nature,  and  be  cruel  to  our  own  flesh, 
than  Christ  can  be  so  to  his  mystical  body.  I  know  it  is 
hard  to  rest  upon  and  rejoice  in  a  promise,  when  neces- 
sities pinch  and  we  see  not  from  whence  relief  should 
arise  ;  but  O  !  what  sweet  satisfaction  and  comfort  might 
a  necessitous  believer  find  in  these  considerations,  would 
he  but  keep  them  upon  his  heart  in  such  a  day  of  straits. 
Whatever  my  distresses  are  in  number  or  degree, 
they  are  all  known,  even  to  the  least -circumstance,  by 
Christ  my  head  :  he  looks  down  from  heaven  upon  all 
my  afflictions,  and  understands  them  more  fully  than  I 
that  feel  them.  "  Lord,  all  my  desire  is  before  thee  ;  and 
my  groaning  is  not  hid  from  thee."  Psalm  38  :  9. 

He  not  only  knows  them,  but  feels  them  :  "  We  have  not 
a  High-Priest  that  cannot  be  touched  with  the  feeling  of 
our  infirmities."  Heb.  4  :  15.  In  all  your  afflictions  he  is 
afflicted ;  tender  sympathy  cannot  but  flow  from  such 
intimate  union ;  therefore,  in  Matt.  25  :  35,  he  saith,  J 
was  a  hungered,  I  was  athirst,  J  was  naked.  For  indeed 
his  sympathy  and  tender  compassion  gave  him  as  quick 
a  resentment  and  as  tender  a  sense  of  their  wants  as  if 
they  had  been  his  own.  Yea, 

He  not  only  knows   and  feels   iny   wants,  but   hath 


Ch.  2.)  UNION    WITH    CHRIST.  49 

enough  in  his  hand,  and  much  more  than  enough  to  supply 
them  all ;  for  all  things  are  delivered  to  him  by  the  Fa- 
ther. Luke,  10  :  22.  All  the  store-houses  of  heaven  and 
earth  are  his.  Phil.  4:19. 

He  bestows  earthly  good  things,  even  upon  his  ene- 
mies :  they  have  more  than  heart  can  wish.  Psal.  73  :  7. 
He  is  bountiful  to  strangers,  and  can  it  be  supposed  he 
will  in  the  mean  time  starve  his  own,  and  neglect  those 
whom  he  loves  as  his  own  flesh  ]  It  cannot  be. 

Hitherto  he  hath  not  suffered  me  to  perish  in  any  for- 
mer  straits  ;  when  and  where  was  it  that  he  forsook  me  ? 
This  is  not  the  first  plunge  of  trouble  I  have  been  in  ; 
have  I  not  found  him  a  God  at  hand !  How  oft  have  I 
seen  him  in  the  mount  of  difficulties  ! 

I  have  his  promise  and  engagement  that  he  will  never 
leave  me  nor  forsake  me.  Heb.  13  :  5,  and  John,  14  :  IS. 
If  then  the  Lord  Jesus  knows  and  feels  all  my  wants,  and 
has  enough,  and  more  than  enough  to  supply  them ;  if 
he  gives  even  to  redundance  to  his  enemies,  if  he  has  not 
hitherto  forsaken  me^and  has  promised  he  never  will, 
why  then  is  my  soul  thus  disquieted  in  me  ]  Surely 
there  is  no  cause  that  it  should  be  so. 

6.  If  the  saints  are  so  nearly  united  to  Christ,  as  the 
members  to  the  head,  O  then,  how  great  a  sin  and  full 
of  danger  is  it  for  any  to  wrong  and  persecute  the  saints  ! 
for  in  so  doing  tJiey  persecute  Christ  himself. 

"  Saul,  Saul,"  saith  Christ,  "  why  persecutest  thou 
me?"  Acts,  9  :  4.  The  righteous  God  holds  himself 
obliged  to  vindicate  oppressed  innocency,  though  it  be 
in  the  persons  of  wicked  men ;  how  much  more  when  it 
is  in  a  member  of  Christ  ]  "  He  that  toucheth  you  touch- 
eth  the  apple  of  his  eye."  Zech.  2:8.  "  He  ordaineth 
his  arrows  against  the  persecutors."  Psalm  7  :  13. 

O  it  were  better  thine  hand  should  wither,  and  thine 
arm  fall  from  thy  shoulder,  than  ever  it  should  be  lifted 
up  against  Christ  in  the  poorest  of  his  members.  Believe 

Method  of  Grace.  3 


50  THE    METHOD    OF    GRACE.  <Ch.  2 

it,  not  only  your  violent  actions  but  your  hard  speeches 
are  all  set  down  upon  your  doomsday-book  ;  and  you 
shall  be  brought  to  an  account  for  them  in  the  great  day. 
Jude  15.  Beware  what  arrows  you  shoot,  and  be  sure 
of  your  mark  before  you  shoot  them. 

7.  Jf  there  be  such  a  union  betwixt  Christ  and  the 
saints,  how  peacefully  may  believers  part  with  their  bodies 
at  death  ! 

Christ  your  head  is  risen,  therefore  you  cannot  be  lost , 
nay,  he  is  not  only  risen  from  the  dead  himself,  but  is 
also  "  become  the  first  fruits  of  them  that  slept."  1  Cor. 
15  :  20.  Believers  are  his  members,  his  fulness,  he  can- 
not therefore  be  complete  without  you :  a  part  of  Christ 
cannot  perish  in  the  grave,  much  less  can  it  be  left  to 
burn  in  hell.  Remember,  when  you  feel  the  natural  union 
dissolving,  that  this  mystical  union  can  never  be  dissolv- 
ed :  the  pangs  of  death  cannot  break  this  tie.  And  as  there 
is  a  peculiar  excellency  in  the  believer's  life,  so  there  is  a 
singular  support  and  peculiar  comfort  in  his  death  :  "  To 
me  to  live  is  Christ,  and  to  die  is  gain."  Phil.  1  :  21. 

8.  If  there  be  such  a  union  betwixt  Christ  and  believ- 
ers, how  docs  it  concern  every  man  to  try  and  examine  his 
state  whether  he  is  really  united  with  Christ  or  not,  by  the  na- 
tural and  proper  effects  which  always  flow  from  this  union  ? 

Is  there  a  real  communication  of  Christ's  holiness  to  the 
soul  1  We  cannot  be  united  with  this  root,  and  not  par- 
take of  the  vital  sap  of  sanctification  from  him ;  all  that 
are  planted  into  him,  are  planted  into  the  likeness  of  his 
death  and  of  his  resurrection,  Rom.  6  :  5,  6,  that  is,  by 
mortification  and  vivification. 

They  that  are  so  nearly  united  to  him  as  members  to 
the  head,  cannot  but  love  him  and  value  him  above  their 
own  lives ;  as  we  see  in  nature,  the  hand  and  arm  will  in- 
terpose to  save  the  head.  The  nearer  the  union  the 
stronger  always  is  the  affection. 

The  members  are  subject  to  the  head.  Dominion  in 

. 


Ch.2.)  UNION    WITH    CHRIST.  51 

the  head  implies  subjection  in  the  members.  Eph.  5  :  24. 
In  vain  do  we  claim  union  with  Christ  as  our  head, 
whilst  we  are  governed  by  our  own  wills,  and  our  lusts 
give  us  law. 

All  that  are  united  to  Christ  bear  fruit  to  G  od.  Rom. 
7  :  4.  Fruitfulriess  is  the  end  of  our  union  ;  there  are  no 
barren  branches  growing  upon  this  fruitful  root. 

9.  How  much  are  believers  engaged  to  walk  as  the  mem- 
bers  of  Christ,  in  the  visible  exercise  of  all  those  graces 
and  duties  which  the  consideration  of  their  near  relation 
to  him  exacts  from  them. 

How  contented  and  well  pleased  should  we  be  with  our 
outward  lot,  however  Providence  has  cast  it  for  us  in 
this  world.  O  do  not  repine,  God  hath  dealt  bountifully 
with  you :  upon  others  he  hath  bestowed  the  good  things 
of  this  world;  upon  you,  himself  in  Christ. 

How  humble  and  lowly  in  spirit  should  you  be  under 
your  great  advancement !  It  is  true,  God  hath  magnified 
you  greatly  by  this  union ;  but  yet  do  not  boast.  You 
bear  not  the  root,  but  the  root  you.  Rom.  11  : 18.  You 
shine,  but  with  a  borrowed  light, 

How  zealous  should  you  be  to  honor  Christ,  who  hath 
put  so  much  honor  upon  you  !  Be  willing  to  give  glory  to 
Christ,  though  his  glory  should  rise  out  of  your  shame. 
Never  reckon  that  glory  which  goes  to  Christ,  to  be  lost 
to  you  :  when  you  lie  at  his  feet,  in  the  most  particular 
heart-breaking  confessions  of  sin,  let  this  please  you,  that 
therein  you  have  given  him  glory. 

How  circumspect  should  you  be  in  all  your  ways,  re- 
menlbering  whose  you  are,  and  whom  you  represent ! 
Shall  it  be  said  that  a  member  of  Christ  was  convicted 
of  unrighteous  and  unholy  actions  1  God  forbid.  "  If  we 
say  that  we  have  fellowship  with  him,  and  walk  in  dark- 
ness, we  lie."  1  John,  1:6.  "  He  that  saith  he  abideth  in 
him,  ought  himself  also  so  to  walk  even  as  he  walked." 
1  John,  2  :  6^ 


52  THE    METHOD    OF    GRACE.  (Ch.a 

How  studious  should  you  be  of  peace  among  yourselves, 
who  are  so  nearly  united  to  such  a  head,  and  thereby  are 
made  fellow- members  of  the  same  body.  The  heathen 
world  was  never  acquainted  with  such  an  argument  as 
the  apostle  urges  for  unity,  in  Eph.  4  :  3,  4. 

How  joyful  and  comfortable  should  you  be,  to  whom 
Christ,  with  all  his  treasures  and  benefits,  is  effectually 
applied  in  this  blessed  union  of  your  souls  with  him ! 
This  brings  him  into  your  possession  :  O  how  great, 
how  glorious  a  person  do  these  little  weak  arms  of  your 
faith  embrace  ! 

Thanks  be  to  God  for  Jesus  Christ. 


CHAPTER  III. 

THE  GOSPEL-MINISTRY,  AS  AN    EXTERNAL  MEANS  OF  APPLY- 
ING   CHRIST. 

Now  then,  we  are  ambassadors  for  Christ,  as  though  God  did 
beseech  you  by  us  :  we  pray  you  in  Christ1  s  stead,  be  ye  recon- 
ciled to  God.  2  Cor.  5  :  20. 

The  effectual  application  of  Christ  principally  consists 
in  our  union  with  him ;  but,  ordinarily,  there  can  be 
no  union  without  a  gospel-tender  and  an  overture  of 
him  to  our  souls  ;  for,  "  How  shall  they  believe  in  him 
of  whom  they  have  not  heard  1  and  how  shall  they  hear 
without  a  preacher  ]  and  how  shall  they  preach  except 
they  be  sent]"  Rom.  10  :  14,  15. 

If  God  would  espouse  poor  sinners  to  his  Son,  there 
must  be  a  treaty  in  order  to  it :  that  treaty  requires  interlo- 
cution between  the  parties  concerned  in  it ;  but  such  is 
our  frailty,  that,  should  God  speak  immediately  to  us  him- 
self, it  would  confound  and  overwhelm  us  :  God  therefore 


Ch.  3.)  THE    GOSPEL    MINISTRY.  53 

graciously  condescends  and  accommodates  himself  to  our 
infirmity,  in  treating  with  us,  in  order  to  our  union  with 
Christ,  by  his  ambassadors,  and  these  not  angels,  whose 
converse  we  cannot  bear,  but  men  like  ourselves,  who  are 
commissioned  for  the  effecting  of  this  great  business  be- 
tween Christ  and  us.  "  Now  then,  we  are  ambassadors 
for  Christ/'  &c.  In  which  words  you  have, 

1.  Christ's   ambassadors   commissioned.     "  Now   then, 
we    are    ambassadors    for    Christ."     The    Lord    Jesua 
thought  it  not  sufficient  to  print  the  law  of  grace  and  the 
blessed  terms  of  our  union  with  him  in  the  Scriptures, 
where  men  may  read  his  willingness  to  receive  them,  and 
see  the  just  and  gracious  terms   and   conditions  upon 
which  he  offers  to  become  theirs  ;  but  has  also  set  up  and 
established  a  standing  office  in  the  church,  to  expound 
the  law,  inculcate  the  precepts,  and  urge  the  promises  he 
has  given  ;  to  woo  and  espouse  souls  to  Christ,  "  I  have 
espoused  you  to  one  Husband,  that  I  may  present  you 
as  a  chaste  virgin  to  Christ,"  2  Cor.  11  :  2;  and  this  not 
simply  from  their  own  affection  and  compassion  to  mis- 
erable sinners,  but  also  by  virtue  of  their  office  and  com- 
mission, whereby  they  are  authorized  and  appointed  to 
that  work. 

2.  We  have  the  nature  and  design  of  their  commission. 
The  work  to  which  they  are  appointed,  is  to  reconcile 

the  world  to  God ;  to  bring  these  sinful,  vain,  rebellious 
hearts,  which  have  naturally  a  strong  aversion  from  God, 
to  close  with  him  according  to  the  articles  of  peace  con- 
tained in  the  Gospel,  that  thereby  they  may  be  capable 
to  receive  the  mercies  and  benefits  purchased  by  the 
death  of  Christ,  which  they  cannot  receive  in  the  state  of 
enmity  and  alienation. 

In  this  work  they  act  in  Christ's  stead,  as  his  vicegerents. 
He  is  no  more  in  this  world  to  treat  personally  with  sin- 
ners, as  he  once  did  in  the  days  of  his  flesh  ;  but  he  still 
continues  the  treaty  with  this  lower  world  by  his  officers, 


54  THE    METHOD    OF    GRACE.  (Ch.3. 

requiring  men  to  look  upon  them  and  obey  them  as  they 
would  himself,  if  he  were  corporeally  present :  "  He  that 
heareth  you  heareth  me;  and  he  that  despiseth  you  de- 
spiseth  me."  Luke,  10  :  16. 

The  manner  of  their  acting  in  this  capacity  is  also  pre- 
scribed :  and  that  is  by  humble,  sweet,  and  condescend- 
ing entreaties  and  beseechings.  This  best  suits  the  meek 
and  lamb-like  Savior  whom  they  represent :  thus  he 
dealt  with  poor  sinners  himself,  when  he  conversed 
among  them ;  he  would  not  break  the  bruised  reed  nor 
quench  the  smoking  flax.  Isa.  42  :  3.  This  is  the  way  to 
allure  and  win  the  souls  of  sinners  to  Christ.  Hence 

The  preaching  of  the  Gospel  by  Christ's  ambassadors  is  the 
principal  means  appointed  for  reconciling  and  bringing 
home  sinners  to  Christ. 

This  doctrine  is  clear,  from  Rom.  10  :  14 ;  1  Cor.  1  : 
21,  and  many  other  scriptures.  We  proceed  to  inquire 
what  is  implied  in  Christ's  treating  with  sinners  by  his 
ambassadors  or  ministers  ;  what  is  the  great  concern  about 
which  they  are  to  treat  with  sinners ;  and  in  what  con- 
sists the  efficacy  of  preaching  to  bring  sinners  to  Christ. 

I.  What  is  IMPLIED  in  Christ's  treaty  with  sinners  by 
his  ambassadors  or  ministers. 

1.  It  necessarily  implies  the  defection  and  fall  of  man 
from  his  estate  of  favor  and  friendship  with  God  :  if  no 
war  with  heaven,  what  need  of  ambassadors  of  peace  ? 
The  very  office  of  the  ministry  is  a  proof  of  the  fall.  Gos- 
pel-ordinances and  officers  came  in  upon  the  fall,  and  ex- 
pire with  the  Mediator's  dispensatory-kingdom ;  then 
shall  he  deliver  up  the  kingdom  to  God,  even  the  Fa- 
ther, 1  Cor.  15  :  24;  after  that,  no  more  ordinances,  no 
more  ministers.  What  use  can  there  be  for  them,  when 
the  treaty  is  ended  ?  They  have  done  all  they  were  ever 
intended  for,  when  they  have  reconciled  to  God  all  his 


Ch.3.)  THE    GOSPEL    MINISTRY.  55 

people  among  the  lost  and  miserable  posterity  of  Adam, 
and  have  brought  them  home  to  Christ  in  a  perfect 
state.  Eph.  4  :  12. 

2.  It  implies  the  singular  grace  and  admirable  conde- 
scension of  God  to  sinful  man.    That  God  will  admit  any 
treaty  with  him  at  all,  is  wonderful  mercy  :  it  is  more 
than  he  would  do  for  the  angels  that  fell ;   they  are  re- 
served in  everlasting  chains,  under  darkness,  unto  the 
judgment  of  the  great  day.    Jude,  ver.  6.  Christ  took  not 
on  him   their  nature,  but  suffered  myriads   of  them  to 
perish,  and  fills  up  their  vacant  places  in  glory  with  sin- 
ful men  and  women,  to  whom  the  law  awarded  the  same 
punishment. 

But  that  God  will  entreat  and  beseech  sinful  men  to  be 
reconciled,  is  yet  more  wonderful.  Barely  to  propound 
the  terms  of  peace  had  been  an  astonishing  mercy ;  but 
to  woo  and  beseech  stubborn  enemies  to  be  at  peace  and 
accept  their  pardon,  Oh,  how  unparalleled  was  this  con- 
descension ! 

3.  It  implies  the  great  dignity  and  honor  of  the  Gospel- 
ministry.    We  are  ambassadors  for  Christ  !  Ambassadors 
represent  and  personate  the  prince  that  sends  them  ;  and 
the  honor  or  contempt  done  to  them,  reflects  upon  and  is 
reckoned  to  the  person  of  their  master  •:  "  He  that  hear- 
eth  you  heareth  me ;   and  he  that  despiseth  you  despiseth 
me."  Luke,  10:  16.  Neither  their  persons  nor  talents  are 
the  proper  ground  and  reason  of  our  respect  to  them ;  but 
their  office  and  commission  from  Jesus  Christ.    We  are 
fallen  into  the  dregs  of  time,  wherein   a  vile  contempt 
is  poured  not  only  upon  the  persons  but  the  very  office 
of  the  ministry  ;  and  I  could  heartily  wish  that  scripture, 
Mai.  2  :  7,  8,  9,  were  thoroughly  considered  by  us  ;  pos- 
sibly it  might  inform  us  of  the  true  cause  and  reason  of 
this  sore  judgment :  but  surely  Christ's  faithful  ministers 
deserve  a  better  entertainment  than  they  ordinarily  find 
in  the  world  ;  and  if  we  did  but  seriously  bethink  our- 


56  THE    METHOD    OF    GRACE.  (Ch.  3 

selves,  in  whose  name  they  come,  and  in  whose  stead 
they  stand,  we  should  receive  them  as  the  Galatians  did 
Paul,  as  angels  of  God,  even  as  Christ  Jesus.  Gal.  4  :  14. 

4.  Christ's  treating  with  sinners  by  his  ministers,  who 
are   his  ambassadors,  implies   the  strict  obligation  they 
are  under  to  be  faithful  in  their  ministerial  employment, 
Christ  counts  upon  their  faithfulness  whom  he  puts  into 
the  ministry.  1   Tim.  1  :  12.    They  are  accountable  to 
him  for  all  acts  of  their  office.  Heb.  13  :  17.  If  they  be 
silent,  they  cannot  be  innocent;  necessity  is  laid  upon 
them,  and  wo  to  them  if  they  preach  not  the  Gospel. 
1  Cor.  9  :  16. 

Yea,  necessity  is  not  only  laid  upon  them  to  preach, 
but  to  keep  close  to  their  commission  in  preaching  the 
Gospel,  "  Our  exhortation  was  not  of  deceit,  nor  of  un- 
cleanness,  nor  in  guile :  but  as  we  were  allowed  of  God 
to  be  put  in  trust  with  the  Gospel,  even  so  we  speak ; 
not  as  pleasing  men,  but  God,  who  trieth  our  hearts."  1 
Thess.  2  :  3,  4.  The  word  is  not  to  be  corrupted  to 
please  men,  2  Cor.  2  :  17 ;  their  business  is  not  to  make 
them  their  disciples,  but  Christ's ;  not  to  seek  theirs,  but 
them,  2  Cor.  12  :  14 ;  to  keep  close  to  their  instructions, 
in  the  matter,  manner,  and  end  of  their  ministry.  So  did 
Christ  himself,  the  treasure  of  wisdom  and  knowledge ; 
yet,  being  sent  by  God,  he  saith,  "  My  doctrine  is  not 
mine,  but  his  that  sent  me."  John,  7  :  16.  And  so  he 
expects  and  requires  that  his  ambassadors  keep  close  to 
the  commission  he  has  given  them,  and  be  according  to 
their  measure  faithful  to  their  trust,  as  he  was  to  his. 
Paul  is  to  deliver  to  the  people  that  which  he  also  re 
ceived  from  the  Lord.  1  Cor.  11  :  23.  And  Timothy  must 
keep  that  which  was  committed  to  him.  2  Tim.  1  :  14. 

5.  It  implies  the  removal  of  the  Gospel-ministry  to  be 
a  very,  great  judgment   to  a  people.     The  remanding  of 
ambassadors  presages  an  ensuing  war.    If  the  reconcil- 
ing of  souls  to  God  be  the  greatest  work,  then  the  re 


Ch.3.)  THE    GOSPEL    MINISTRY.  57 

moval  of  the  means  and  instruments  for  this  end  must  be 
the  sorest  judgment.  Some  account  even  the  falling  of 
the  salt  upon  the  table  ominous  ;  but  surely  the  falling  of 
them  whom  Christ  calls  the  salt  of  the  earth  is  so  indeed. 
What  now  are  those  once  famous  and  renowned  places, 
from  whence  Christ,  as  he  threatened,  hath  removed  the 
candlestick,  but  dens  of  robbers  and  mountains  of  prey  J 
6.  It  implies  both  the  wisdom  and  condescension  of 
God  to  sinful  men,  in  carrying  on  a  treaty  of  peace  with 
them  by  such  ambassadors,  negociating  betwixt  him  and 
them.  Without  a  treaty  there  would  be  no  reconcilia- 
tion, and  no  method  to  carry  on  a  treaty  like  this  ;  for 
had  the  Lord  treated  with  sinners  personally  and  im- 
mediately, they  had  been  overwhelmed  with  his  awful 
majesty.  The  appearance  of  God  confounds  the  creature, 
"  Let  me  not  hear  again  the  voice  of  the  LORD  my  God, 
neither  let  me  see  this  great  fire  any  more,  that  I  die  not ;" 
yea,  "  so  terrible  was  that  sight,  that  Moses  said,  I  ex- 
ceedingly fear  and  quake."  Deut.  18  :  16  ;  Heb.  12  :  21. 
Or  had  he  commissioned  angels  for  this  employment, 
though  they  stand  not  at  such  an  infinite  distance  from 
us,  yet  such  is  the  excellence  of  their  glory,  being  the 
highest  order  of  creatures,  that  their  appearance  would 
be  more  apt  to  astonish  than  persuade  us  ;  besides,  they 
being  creatures  of  another  rank  and  kind,  and  not  par- 
taking with  us  either  in  the  misery  of  the  fall  or  benefit 
of  the  recovery  by  Christ,  it  is  not  to  be  supposed  they 
should  speak  to  us  so  feelingly  and  experimentally  as 
these  his  ministers  do.  Ministers  can  open  to  you  the 
mysteries  of  sin,  feeling  the  workings  thereof  daily  in 
their  own  hearts ;  they  can  discover  to  you  the  conflicts 
of  the  flesh  and  Spirit,  as  being  daily  exercised  in  that 
warfare  ;  and  then,  being  men  of  the  same  mould  and 
temper,  they  can  say  to  you  as  Elihu  did  to  Job,  "  Be- 
hold, I  am  according  to  thy  wish  in  God's  stead :  I  also 
am  formed  out  of  the  clay.  Behold,  my  terror  shall  not 

3* 


58  THE    METHOD    OF    GRACE.  (Ch.3 

make  thee  afraid,  neither  shall  my  hand  be  heavy  upon 
thee."  Job,  33  :  6,  7. 

So  that,  in  this  appointment,  much  of  the  Divine  wis- 
dom and  condescension  to  sinners  is  manifested  :  "  We 
have  this  treasure  in  earthen  vessels,  that  the  excellency 
of  the  power  may  be  of  God,  and  not  of  us."  2  Cor.  4  : 
7.  (rod's  glory  and  man's  advantage  are  both  promoted 
by  this  dispensation. 

II.  Consider  THE  GREAT  CONCERN  about  which  these 
ambassadors  of  Christ  are  to  treat  with  sinners  ;  namely, 
as  the  text  informs  us,  their  RECONCILIATION  TO  GOD. 

Reconciliation  with  God  is  the  restoring  of  men  to 
that  former  friendship  they  had  with  God,  which  was 
broken  by  the  fall,  and  is  still  continued  by  our  enmity 
and  aversion  whilst  we  continue  in  our  natural  and  unre- 
generate  state.  This  is  the  greatest  and  most  blessed 
design  that  ever  God  had  in  the  world  ;  an  astonishing 
and  invaluable  mercy  to  men,  as  will  clearly  appear  from 
the  following  particulars. 

1.  That  God  should  be  reconciled  after  such  a  dread- 
ful breach  as  the  fall  of  man  made,  is  wonderful ;  no  sin, 
all  things  considered,  was  ever  like  this  sin.  If  all  the  pos- 
terity of  Adam  in  their  several  generations  should  do 
nothing  else  but  bewail  and  lament  this  sin  of  his  whilst 
this  world  continues,  yet  would  it  not  be  enough  lament- 
ed— that  a  man  so  newly  created  out  of  nothing,  and  ad- 
mitted the  first  moment  into  the  highest  order,  crowned 
a  king  over  the  works  of  God's  hands,  Psalm  8  :  5 ;  a 
man  perfect  and  upright,  without  the  least  inordinate 
motion  or  sinful  inclination  ;  a  man  whose  mind  was 
most  clear,  bright  and  apprehensive  of  the  will  of  God ; 
whose  will  was  free,  and  able  to  have  easily  put  by  the 
strongest  temptation ;  a  man  in  a  paradise  of  delights, 
where  nothing  was  left  to  desire  for  advancing  the  hap- 
piness of  soul  or  body ;  a  man  on  whom  depended  not 
only  his  own  but  the  happiness  of  the  whole  world ; 


Ch.3.)  THE    GOSPEL    MINISTRY.  59 

so  soon,  upon  so  slight  a  temptation,  to  violate  the  law 
of  his  God,  and  involve  himself  and  all  his  posterity  with 
him  in  such  a  gulf  of  guilt  and  misery;  all  which  he 
might  so  easily  have  prevented !  O  wonderful  amazing 
mercy,  that  ever  God  should  think  of  being  reconciled, 
or  have  any  purpose  of  peace  towards  him ! 

2.  That  God  should  be  reconciled  to  men,  and  not  to 
angels,  a  more  high  and  excellent  order  of  creatures,  is 
yet  more  astonishing.  When  the  angels  fell,  they  were 
lost  irrecoverably ;  no  hand  of  mercy  was  stretched  out 
to  save  one  of  those  myriads  of  excellent  beings ;  but  chains 
of  darkness  were  immediately  clapped  on  them,  to  re- 
serve them  to  the  judgment  of  the  great  day.  Jude,  6. 
That  the  milder  attribute  should  be  exercised  to  the  in- 
ferior, and  the  severer  attribute  to  the  more  excellent 
creature,  is  just  matter  for  eternal  admiration.  Who 
would  cast  away  vessels  of  gold,  and  save  earthen  pot- 
sherds!  Some  indeed  undertake  to  show  us  the  reasons 
why  the  wisdom  of  God  made  no  provision  for  the  reco- 
very of  angels  by  a  Mediator  of  reconciliation  :  partly  from 
the  high  degree  of  the  malignity  of  their  sin,  who  sinned 
in  the  light  of  heaven ;  partly  because  it  was  proper  that 
the  first  breach  of  the  Divine  law  should  be  punished,  to 
secure  obedience  for  the  future ;  and  besides,  the  ange- 
lical nature  was  not  entirely  lost,  myriads  of  angels  still 
continuing  in  their  innocence  and  glory  ;  whereas  all  man- 
kind were  lost  in  Adam.  But  we  must  remember  still  the 
law  made  no  distinction,  but  awarded  the  same  punish- 
ment, and  therefore  it  was  mercy  alone  that  made  the 
difference,  and  mercy  for  ever  to  be  admired  by  men : 
how  astonishing  is  the  grace  of  God,  that  moves  in  a  way 
of  reconciliation  to  us,  out  of  design  to  fill  up  the  vacant 
places  in  heaven,  from  which  angels  fell,  with  such  poor 
worms  as  we  are  !  Angels  excluded,  and  men  received  ! 
O  stupendous  mercy  ! 

3.  That  God  should  be  wholly  reconciled  to  man,  so 


60  THE    METHOD    OF    GRACE.  (Ch.a 

that  no  fury  remains  in  him  against  us,  according  to  Isaiah, 
27  :  4,  is  still  matter  of  further  wonder.  The  design  on 
which  he  sends  his  ambassadors  to  you,  is  not  the  allay- 
ing and  mitigating  of  his  wrath  (which  yet  would  be  mat- 
ter of  great  joy  to  the  damned,)  but  thoroughly  to  quench 
all  his  wrath,  so  that  no  degree  thereof  shall  ever  be  felt 
by  you.  O  blessed  embassy  !  Beautiful  upon  the  moun- 
tains are  the  feet  of  them  that  bring  such  tidings.  God 
offers  you  a  full  reconciliation,  a  plenary  remission. 

4.  That  God  should  be  freely  reconciled  to  sinners  and 
discharge  them  without  any,  the  least  satisfaction  to  his 
justice  from  them,  is  and  for  ever  will  be  marvellous  in 
their  eyes.    O  what  mercy  would  the  damned  account  it, 
if,  after  a  thousand  years  of  torment  in  hell,  God  would  at 
last  be  reconciled  to  them,  and  put  an  end  to  their  mise- 
ry !    But  believers  are  discharged  without  bearing  any 
part  of  the  curse,  not  one  farthing  of  that  debt  is  levied 
upon  them. 

Does  any  one  ask  how  can  this  be,  when  God  requires 
full  satisfaction  to  his  justice  before  any  soul  be  dis- 
charged and  restored  to  favor  1  freely  reconciled,  and  yet 
fully  satisfied,  how  can  this  be  ?  We  answer,  This  mercy 
comes  freely  to  your  hands,  how  costly  soever  it  proved 
to  Christ;  and  that  free  remission  and  full  satisfaction 
are  not  contradictory  and  inconsistent,  is  plain  from  Rom. 
3  :  24,  "  Being  justified  freely  by  his  grace,  through  the 
redemption  that  is  in  Christ  Jesus :"  freely,  and  yet  in 
the  way  of  redemption.  For  though  Christ,  your  Surety, 
has  made  satisfaction  in  your  name  and  stead,  yet  it  was 
his  life,  his  blood,  and  not  yours,  that  went  for  it,  and 
this  surety  was  of  God's  own  appointment  and  provid- 
ing, without  your  thoughts  or  contrivance.  O  blessed  re- 
conciliation !  happy  are  the  people  that  hear  the  joyful 
sound  of  it. 

5.  That  God  should  be  finally  reconciled  to  sinners,  so 
that  never  any  new  breach  shall  happen  betwixt  him  and 


Cb.3.)  THE    GOSPEL    MINISTRY.  Gl 

them,  so  as  to  dissolve  the  league  of  friendship,  is  a  most 
ravishing  and  transporting  message.  Two  things  give  con- 
firmation and  full  security  to  reconciled  ones  :  the  terms 
of  the  covenant,  and  the  intercession  of  the  Mediator. 
The  covenant  of  grace  gives  great  security  to  believers 
against  new  breaches  betwixt  God  and  them.  It  is  said, 
"  I  will  make  an  everlasting  covenant  with  them,  that  I 
will  not  turn  away  from  them,  to  do  them  good ;  but  I 
will  put  my  fear  in  their  hearts,  that  they  shall  not  depart 
from  me."  Jer.  32  ;  40.  The  fear  of  the  Lord  is  a  choice 
preservative  against  second  revolts,  and  therefore  taken 
into  the  covenant.  It  is  no  hinderance,  but  a  special  guard 
to  assurance.  There  is  no  doubt  of  God's  faithfulness  ; 
that  part  of  the  promise  is  easily  believed,  that  he  will 
not  turn  away  from  us  to  do  us  good :  all  the  doubt  is  of 
the  inconstancy  of  our  hearts  with  God,  and  against  that 
danger  this  promise  makes  provision. 

Moreover,  the  intercession  of  Christ  in  heaven  secures 
the  saints  in  their  reconciled  state.  "  If  any  man  sin,  we 
have  an  Advocate  with  the  Father,  Jesus  Christ  the  righ- 
teous :  and  he  is  the  propitiation."  1  John,  2  :  1,2.  He 
continually  appears  in  h.eaven  before  the  Father,  as  a 
lamb  that  had  been  slain,  Rev.  5  :  C,  and  as  the  bow  in 
the  cloud.  Rev.  4:3.  So  that  as  long  as  Christ  thus  ap- 
pears in  the  presence  of  God  for  us,  it  is  not  possible  our 
state  of  justification  and  reconciliation  can  be  again  dis- 
solved. Such  is  the  blessed  embassy  on  which  gospel-mi- 
nisters are  employed ;  he  hath  committed  to  them  the 
word  of  this  reconciliation. 

III.  We  inquire  what  and  whence  is  this  EFFICACY  of 
preaching  to  reconcile  and  bring  home  sinners  to  Christ. 

That  its  efficacy  is  great  in  convincing,  humbling  and 
changing  the  hearts  of  men,  is  past  all  question.  "  The 
weapons  of  our  warfare  are  not  carnal,  but  mighty  through 
God  to  the  pulling  down  of  strong  holds ;  casting  down 
imaginations,  and  every  high  thing  that  exalteth  itself 


02  THE    METHOD    OF    GRACE.  (Ch.  3 

against  the  knowledge  of  God,  and  bringing  into  captivity 
every  thought  to  the  obedience  of  Christ."  2  Cor.  10  :  4, 
5.  No  heart  so  hard,  no  conscience  so  stupid,  but  this 
sword  can  pierce  and  wound ;  in  an  instant  it  can  cast 
down  all  those  vain  reasonings  and  fond  imaginations 
which  the  carnal  heart  has  been  building  all  its  life  long, 
and  open  a  fair  passage  for  convictions  of  sin,  and  the 
fears  and  terrors  of  wrath  to  come,  into  that  heart  that 
never  was  afraid  of  these  things  before.  "  When  they 
heard  this,  they  were  pricked  in  the  heart,  and  said  unto 
Peter  and  to  the  rest  of  the  apostles,  Men  and  brethren, 
what  shall  we  do  ]"  Acts,  2  :  37. 

What  slwll  we  do  ?  is  the  doleful  cry  of  men  at  their 
wits'  end ;  the  voice  of  one  in  deepest  distress  :  and  such 
outcries  have  been  no  rarities  under  the  preaching  of  the 
word ;  its  power  has  been  felt  by  persons  of  all  orders 
and  conditions ;  the  great  and  honorable  of  the  earth,  as 
well  as  the  poor  and  despicable.  The  learned  and  the 
ignorant,  the  civil  and  profane,  the  young  and  the  old,  all 
have  felt  the  heart-piercing  efficacy  of  the  Gospel. 

If  you  ask  whence  hath  the  word  preached  this  mighty 
power  ?  The  answer  must  be,  neither  from  itself  nor 
him  that  preaches  it,  but  from  the  Spirit  of  God  whose 
instrument  it  is,  by  whose  blessing  and  concurrence  with 
it  it  produces  its  blessed  effects  upon  the  hearts  of  men. 

1.  This  efficacy  and  wonderful  power  is  not  from  the 
word  itself.  Separated  from  the  Spirit,  it  can  do  nothing ; 
it  is  called  "  the  foolishness  of  preaching,"  t  Cor.  1  :  21. 
Foolishness,  not  only  because  the  world  so  accounts  it, 
but  because  in  itself  it  is  a  weak  and  therefore  a  very  im- 
probable way  to  reconcile  the  world  J:o  God.  That  the 
stony  heart  of  one  man  should  be  broken  by  the  words 
of'another  man;  that  one  poor  sinful  creature  should  be 
used  to  breathe  spiritual  life  into  another ;  this  could  ne- 
ver be,  if  this  sword  were  not  managed  by  an  omnipo 
tent  hand. 


Oh.  3.)  THE    GOSPEL    MINISTRY.  63 

And  besides,  we  know  what  works  naturally,  works 
necessarily :  if  this  efficacy  were  inherent  in  the  word,  so 
that  we  should  suppose  it  to  work  as  other  natural  ob- 
jects do,  then  it  must  needs  convert  all  to  whom  it  is  at 
any  time  preached,  except  its  effect  were  miraculously 
hindered,  as  the  fire  when  it  could  not  burn  the  three 
children ;  but  alas,  thousands  hear  it  that  never  feel  its 
saving  power.  Isaiah,  53  :  1,  and  2  Cor.  4  :  3,  4. 

2.  It  derives  not  this  efficacy  from  the  instrument  by 
which  it  is  ministered  :  let  the  gifts  and  abilities  of  minis- 
ters be  what  they  will,  it  is  impossible  that  ever  such 
effects  should  be  produced  from  the  strength  of  their  na- 
tural or  gracious  abilities.  "  We  have  this  treasure  in 
earthen  vessels,  that  the  excellency  of  the  power  may  be 
of  God,  and  not  of  us;"  2  Cor.  4  :  7, — in  earthen  vessels, 
as  Gideon  and  his  men  had  their  lamps  in  earthen  pitch- 
ers. And  why  is  this  precious  treasure  lodged  in  such 
weak,  worthless  vessels,  but  to  convince  us  that  the  ex- 
cellency of  the  power  is  of  God,  and  not  of  us;  as  it  fol- 
lows in  the  next  words.  To  the  same  purpose  speaks  the 
same  apostle,  "  So  then,  neither  is  he  that  planteth  any 
thing,  neither  he  that  watereth ;  but  God  that  giveth  the 
increase."  1  Cor.  3  :  7. 

Not  any  thing  !  What  can  be  more  diminutively  spoken 
of  gospel-preachers  1  But  we  must  not  understand  these 
words  in  a  simple  and  absolute,  but  in  a  comparative  and 
relative  sense  ;  not  as  if  they  were  not  necessary  and  use- 
ful in  their  place,  but  that  how  necessary  soever  they  be, 
and  what  excellent  gifts  soever  God  hath  furnished  them 
with  ;  yet  it  is  neither  in  their  power  nor  choice  to  make 
the  woid  they  preach  effectual  to  men :  if  it  were,  then 
the  damnation  of  all  that  hear  us  must  lie  at  our  door ; 
then  also  many  thousands  would  have  been  reconciled  to 
God,  which  are  yet  in  the  state  of  enmity.  But  the  effect 
of  the  Gospel  is  not  in  our  power. 

3.  But  whatever  efficacy  it  hath  to  reconcile  men  to 


64  THE    METHOD    OF    GRACE. 

God  it  derives  from  the  Spirit  of  God,  whose  co-operation 
and  blessing  gives  it  all  the  fruit.  Ministers,  says  Mr. 
Burgess,  are  like  trumpets  which  make  no  sound  if  breath 
be  not  breathed  into  them.  Or  like  Ezekiel's  wheels, 
which  move  not  until  the  Spirit  move  them;  or  Elisha's 
servant,  whose  presence  does  no  good  except  Elisha's 
spirit  be  there  also.  For  want  of  the  Spirit  of  God  how 
many  thousands  of  souls  find  the  ministry  to  be  nothing 
to  them  ]  If  it  be  something  to  the  purpose  to  any  soul, 
it  is  the  Lord  that  makes  it  so.  This  Spirit  is  not  limited 
by  men's  gifts  or  parts ;  he  concurs  not  only  with  the  la- 
bors of  those  who  have  excellent  gifts,  but  often  blesses 
mean,  despicable  gifts,  with  far  greater  success. 

Suppose,  says  Austin,  there  be  two  conduits  in  a  town, 
one  very  plain  and  homely,  the  other  built  of  polished 
marble,  and  adorned  with  excellent  images,  as  eagles, 
lions,  angels ;  the  water  refreshes,  as  it  is  water,  and  not 
as  it  comes  from  such  or  such  a  conduit.  It  is  the  Spirit 
that  gives  the  word  all  the  virtue  it  hath :  he  is  the  Lord 
of  all  saving  influences  :  he  has  dominion  over  the  word, 
over  our  souls,  over  the  times  and  seasons  of  conversion ; 
and  if  any  poor  creature  attends  the  ministry  without 
benefit,  if  he  goes  away  as  he  came,  without  fruit,  surely 
we. may  say  in  this  case,  as  Martha  said  to  Christ  in  re- 
ference to  her  brother  Lazarus,  Lord,  if  thou  hadst  been 
here,  my  brother  had  not  died ;  so,  Lord,  if  thou  hadst 
been  in  this  prayer,  in  this  sermon,  this  poor  soul  had 
not  gone  dead  and  carnal  from  under  it. 

INFERENCE  1.  Is  the  preaching  of  the  Gospel  by  Christ's 
ambassadors  the  way  which  God  takes  to  reconcile  sin- 
ners to  himself  I  Then  how  inexcusable  are  all  those  that 
continue  in  their  state  of  enmity,  though  the  ambassadors 
of  peace  have  been  with  them  all  their  lives  long,  wooing 
and  beseeching  them  to  be  reconciled  to  God  ? 

O  invincible,  obstinate,  incurable  disease,  which  is  ag- 
gravated by  the  only  proper  remedy  !  Hath  God  been 


Ch.3.)  THE    GOSPEL    MINISTRY.  65 

wooing  and  beseeching  you  by  his  ambassadors  so  many 
years  to  be  reconciled  to  him,  and  will  you  not  yield  to 
any  entreaties  1  Must  he  be  made  to  speak  in  vain  to 
charm  the  deaf  adder  ]  Well,  when  the  milder  attribute 
hath  done  with  you,  the  severer  attribute  will  take  you 
in  hand.  The  Lord  hath  kept  an  account  of  every  year 
and  day  of  his  patience  towards  you.  "  These  three  years  J 
come  seeking  fruit  on  this  fig-tree,  and  find  none."  Luke, 
13  :  7.  "I  have  spoken  unto  you,  rising  early  and  speak- 
ing, but  you  have  not  hearkened."  Jer.  25  :  3.  Well,  be 
you  assured  that  God  holds  both  the  glass  of  your  time 
and  the  vials  of  his  wrath ;  and  so  much  of  his  abused 
patience  as  runs  out  of  one,  so  much  of  his  incensed  wrath 
runs  into  the  other.  There  is  a  time  when  this  treaty  of 
peace  will  end,  when  the  Master  o^  the  house  will  rise 
up,  and  the  doors  be  shut.  Luke,  13  :  25.  Then  will  you 
be  left  without  hope  and  without  apology. 

We  read,  indeed,  of  some  poor  and  ineffectual  pleas 
that  will  be  made  at  the  last  day :  "  Lord,  Lord,  have 
we  not  prophesied  in  thy  name ;  and  in  thy  name  have 
cast  out  devils ;  and  in  thy  name  done  many  wonderful 
works  V9  Matt.  7  :  22.  These  pleas  will  not  avail ;  but  as 
for  you,  what  will  you  plead  ]  Possibly  many  poor  weak- 
headed  persons  may  perish ;  many  who  had  little  oppor- 
tunity to  acquaint  themselves  with  the  way  of  salvation  ; 
many  millions  of  heathen  that  never  heard  the  name  of 
Christ,  nor  came  within  the  sound  of  salvation,  may  pe- 
rish, and  that  justly.  But  whatsoever  apologies  any  of 
these  will  make  for  themselves  in  the  last  day,  to  be  sure 
you  can  make  none.  God  hath  given  you  a  capacity  and 
competent  understanding ;  many  of  you  are  wise  and  sub- 
tle in  all  your  other  concerns,  and  only  show  your  folly 
in  the  great  concerns  of  your  salvation.  You  cannot  plead 
want  of  time,  some  of  you  are  grown  grey-headed  under 
the  Gospel ;  you  cannot  plead  want  of  means  and  oppor- 
tunities, the  ordinances  and  ministers  of  Christ  have  been 


66  THE    METHOD    OF    GRACE.  (Ch.  3 

with  you  all  your  life  long  to  this  day ;  surely  if  you  be 
christless  now,  you  must  be  speechless  then. 

2.  Hence  it  also  follows,  that  the  world  owes  better 
entertainment  than  it  gives  to  the  ministers  of  Christ : 
Chris? s  ambassadors  deserve  a  better  welcome  than  they 
find  among  men. 

The  respect  you  owe  them  is  founded  upon  their  office 
and  employment  for  you.  Heb.  13  :  17,  and  1  Thes.  5  : 
12.  They  watch  for  your  souls,  dare  any  of  you  watch 
for  their  ruin  1  They  bring  glad  tidings,  shall  they  return 
with  sad  tidings  to  him  that  sent  them  1  They  publish 
peace,  shall  they  be  rewarded  with  trouble  1  O  ungrate- 
ful world  !  We  read  in  Eph.  6  :  20,  of  an  ambassador  in 
bonds,  and  he  no  ordinary  one  neither.  We  read  also  of 
a  strange  challenge  made  by  another  at  his  own  death  : 
"  Which  of  the  prophets  have  not  your  fathers  perse- 
cuted ]  And  they  have  slain  them  which  showed  before 
the  coming  of  the  just  One."  Acts,  7  :  52.  Some  that 
brake  the  bread  of  life  to  you  might  want  bread  to  eat, 
for  any  regard  you  have  to  them.  The  office  of  the  minis- 
try speaks  the  abundant  love  of  God  to  you ;  your  con- 
tempt and  abuse  of  it  speaks  the  abundant  stupidity  and 
malignity  of  your  hearts  towards  God.  What  a  sad  pro- 
testation doth  Jeremiah  make  against  his  ungrateful  peo- 
ple :  "  Shall  evil  be  recompensed  for  good  ?  for  they 
have  digged  a  pit  for  my  soul.  Remember  that  I  stood 
before  thee  to  speak  good  for  them,  and  to  turn  away 
thy  wrath  from  them."  Jer.  18  :  20. 

God's  mercy  is  eminently  discovered  in  the  institution 
of,  and  Satan's  malice  is  eminently  discovered  in  the  op- 
position to,  the  ministerial  office.  Satan  is  a  great  and 
jealous  prince,  and  it  is  no  wonder  he  should  raise  all  the 
forces  he  can  to  oppose  the  ambassadors  of  Christ :  when, 
saith  Gurnal,  the  Gospel  comes  into  his  dominions,  it  doth, 
as  it  were,  by  sound  of  trumpet  and  beat  of  drum,  pro- 
claim liberty  to  all  his  slaves  and  vassals,  if  they  will  quit 


Ch.  3.)  THE    GOSPEL    MINISTRY.  67 

the  tyrant  that  hath  so  long  held  their  souls  in  bondage, 
and  come  under  the  sweet  and  easy  government  of  Christ. 
And  can  the  devil  endure  this,  think  you  '?  If  Christ  sends 
forth  ambassadors,  no  wonder  if  Satan  sends  forth  oppo- 
sers ;  he  certainly  owes  them  a  spite  who  undermine  his 
government  in  the  world. 

3.  Hence  it  follows,  that  it  nearly  concerns  all  Christ's 
ambassadors  to  see  that  they  themselves  are  in  a  state  of 
reconciliation  with  God. 

Shall  we  stand  in  Christ's  stead  by  office,  and  yet  not 
be  in  Christ  by  union  1  Shall  we  entreat  men  to  be  recon- 
ciled to  God,  and  yet  be  at  enmity  with  him  ourselves  1 
O  let  us  take  heed,  lest  after  we  have  preached  to  others 
we  ourselves  should  be  cast-a-ways.  1  Cor.  9  :  27.  Of 
all  men  living  we  are  the  most  miserable,  if  we  be  christ- 
less  and  graceless :  our  consciences  will  make  more  ter- 
rible applications  of  our  doctrine  to  us  in  hell,  than  ever 
we  made  to  the  vilest  of  sinners  on  earth.  O,  it  is  far 
easier  to  study  and  press  a  thousand  truths  upon  others, 
than  to  feel  the  power  of  one  truth  upon  our  own  hearts  ; 
to  teach  others  duties  to  be  done,  than  duties  by  doing 
them. 

They  are  sad  dilemmas  with  which  Baxter  poses  such 
graceless  ministers  :  If  sin  be  evil,  why  do  you  live  in  it ? 
If  it  be  not,  why  do  you  dissuade  men  from  it  ?  If  it  be 
dangerous,  how  dare  you  venture  on  it  ]  If  it  be  not,  why 
do  you  tell  men  so  ]  If  God's  threatenings  be  true,  why 
do  you  not  fear  them  1  If  they  be  false,  why  do  you  trou- 
ble men  needlessly  with  them,  and  put  them  into  such 
frights  without  a  cause  1  Take  heed  to  yourselves,  lest 
you  should  cry  down  sin  and  not  overcome  it ;  lest,  while 
you  seek  to  bring  it  down  in  others,  you  bow  to  it  and 
become  its  slaves  yourselves  :  it  is  easier  to  chide  sin  than 
to  overcome  it.  That  is  a  smart  question,  "  Thou  there- 
fore which  teachest  another,  teachest  thou  not  thyself?" 
Rom.  2  :  21.  A  profane  minister  was  once  converted  by 


68  THE    METHOD    OF    GRACE.  (Ch.  3. 

reading  that  text,  but  how  many  have  read  it  as  well  as  he, 
who  never  trembled  at  the  consideration  of  it  as  he  did  ! 

4.  Is  this  the  method  God  uses  to  reconcile  men  to 
himself,  O,  then  examine  yourselves,  ivhether  the  preach" 
ing  of  the  Gospel  has  reconciled  you  to  God. 

It  is  too  manifest  that  many  among  us  are  in  a  state 
of  enmity  unto  this  day.  We  may  ask,  with  the  prophet, 
"  Who  hath  believed  our  report  1  and  to  whom  is  the 
arm  of  the  Lord  revealed  ]"  Isaiah,  53  :  1.  We  offer  you 
peace  upon  gospel-terms,  but  our  peace  returns  to  us 
again ;  enemies  you  were  to  God,  and  enemies  you  still 
continue. 

Many  of  you  have  never  been  convinced  to  this  day  of 
your  state  of  enmity  against  God ;  and  without  conviction 
of  this,  reconciliation  is  impossible ;  without  repentance 
there  can  be  no  reconciliation,  and  without  conviction 
there  can  be  no  repentance.  When  we  repent  we  lay 
down  our  weapons.  Isaiah,  27  :  4,  5.  But  how  few  have 
been  brought  to  this.  Alas  !  if  a  few  poor,  cold,  heart- 
less, ineffectual  confessions  of  sin  may  pass  for  a  due  con- 
viction and  serious  repentance,  then  have  we  been  con- 
vinced, then  have  we  repented;  but  you  will  find,  if  ever 
the  Lord  intend  to  reconcile  you  to  himself,  your  convic- 
tions and  humiliations  for  sin  will  be  more  than  this,  and 
will  cost  you  more  than  a  few  cheap  words  against  sin. 
"  Ye  sorrowed  after  a  godly  sort,  what  carefulness  it 
wrought  in  you,  yea,  what  clearing  of  yourselves,  yea, 
what  indignation,  yea,  what  fear,  yea,  what  vehement  de- 
sire, yea,  what  zeal,  yea,  what  revenge."  2  Cor.  7  :  11. 

Many  of  us  never  treated  seriously  with  the  Lord  about 
peace,  and  how  then  are  we  reconciled  to  him  ]  What,  a 
peace  without  a  treaty  !  Reconciliation  without  any  con- 
sideration about  it !  It  can  never  be.  When  was  the  time 
and  where  was  the  place  that  you  were  found  in  secret 
upon  your  knees,  mourning  over  the  sin  of  your  na- 
ture and  the  evil  of  your  ways  ]  Certainly  you  must  be 


Ch.  3.)  T1IE    GOSPEL    MINISTRY.  69 

brought  to  this ;  you  must  with  a  broken  heart  bewail 
your  sin  and  misery.  Friend,  that  stony  heart  of  thine 
must  feel  remorse  and  anguish  for  sin  ;  it  will  cost  thee 
some  sad  days,  and  sorrowful  nights  or  ever  thou  canst 
have  peace  with  God;  it  will  cost  thee  many  a  groan, 
many  a  tear,  many  a  hearty  cry  to  heaven.  If  ever  peace 
be  made  between  God  and  thee,  thou  must  "  take  with 
thee  words,  and  turn  to  the  Lord,  saying,  Take  away  all 
iniquity  and  receive  me  graciously/'  O  for  one  smile,  one 
token  of  love,  one  'hint  of  favor  !  The  child  of  peace  is 
not  born  without  pangs  and  agonies  of  soul. 

Many  of  us  are  not  reconciled  to  the  duties  of  religion 
and  ways  of  holiness,  how  then  is  it  possible  we  should 
be  reconciled  to  God  1  What,  reconciled  to  God,  and  un- 
reconciled to  the  ways  of  God  !  By  reconciliation  we  are 
made  nigh  ;  in  duties  of  communion  we  draw  nigh;  and 
can  we  be  made  nigh  to  God  and  have  no  heart  to  draw 
nigh  to  God  ]  It  can  never  be.  Examine  your  hearts  and 
say,  Is  not  the  way  of  strictness  a  bondage  to  you  1  Had 
you  not  rather  be  at  liberty  to  fulfil  the  desires  of  the 
flesh  and  of  the  mind  1  Could  you  not  wish  that  the  Scrip- 
tures had  made  some  things  else  your  sins,  and  other 
things  your  duties  ]  Do  you  delight  in  the  law  of  God  af- 
ter the  inner  man,  and  esteem  his  judgments  concerning  all 
things  to  be  right  ?  Do  you  love  secret  prayer  and  delight 
in  duties  of  communion  with  God  :  or  rather,  are  they 
not  an  ungrateful  burden  and  irksome  imposition  ]  Give 
conscience  leave  to  speak  plain. 

Many  of  us  are  not  enemies  to  siny  and  how  then  are  we 
reconciled  to  God  1  What,  friends  with  God  and  our  lusts 
too  !  It  cannot  be.  "  Ye  that  love  the  Lord  hate  evil." 
Psalm  97  :  10.  The  same  hour  our  reconciliation  is  made 
with  God  there  is  an  everlasting  breach  made  with  sin  : 
this  is  one  of  the  articles  or  conditions  of  our  peace  with 
God,  "  Let  the  wicked  forsake  his  way,  and  the  unrigh- 
teous man  his  thoughts  ;  and  let  him  return  unto  the  Lord, 


70  THE    METHOD    OF    GRACE.  (Ch.  3 

and  he  will  have  mercy  upon  him  ;  and  to  our  God,  foi 
he  will  abundantly  pardon."  Isaiah,  55  :  7.  But  it  is  ma- 
nifest in  many  of  us,  that  we  are  no  enemies  to  sin ;  we 
secretly  indulge  it,  what  bad  names  soever  we  call  it 
We  will  commit  ten  sins  to  cover  one  :  we  cannot  endure 
the  most  serious,  faithful,  seasonable,  private,  tender,  and 
necessary  reproof  for  sin,  but  our  hearts  swell  and  rise 
at  it;  suie  we  are  not  reconciled  to  God  whilst  we  em 
brace  sin,  his  enemy,  in  our  bosoms. 

We  love  not  the  children  of  God,  nor  are  we  reconciled, 
to  them  that  bear  his  image,  and  how  then  can  we  be 
reconciled  to  God  1  "  Every  one  that  loveth  him  that 
begat,  loveth  him  also  that  is  begotten  of  him."  1  John, 
5:1.  What,  at  peace  with  the  Father  and  at  war  with 
the  children  !  It  cannot  be.  Do  not  some  that  hope  they 
have  made  their  peace  with  God,  hate,  revile,  and  perse- 
cute the  children  of  God  1  Surely,  when  we  are  recon 
ciled  to  the  Lord,  we  are  reconciled  to  his  people  :  we 
shall  then  love  a  Christian  as  a  Christian,  and  by  this  we 
may  know  that  we  have  passed  from  death  to  life. 

How  can  any  man  think  himself  to  be  reconciled  to 
God  who  never  closed  heartily  vrith  Jesus  Christ  by  faith.. 
He  is  the  only  days-man  and  peace-maker;  the  only 
Mediator  of  reconciliation  betwixt  God  and  man. 

This  is  a  sure  truth,  that  all  whom  God  accepts  into 
favor  are  "  made  accepted  in  the  Beloved."  Eph.  1  :  6. 
If  any  man  will  make  peace  with  God,  he  must  take  hold 
of  his  strength,  accept  and  close  with  Christ,  who  is  the 
power  of  God,  or  he  can  never  make  peace.  Isa.  27  :  5. 
He  must  be  "  made  nigh  by  the  blood  of  Christ."  Eph. 
2  :  13.  But,  alas  !  both  Christ  and  faith  are  strangers  to 
many  souls,  who  yet  persuade  themselves  they  are  at 
peace  with  God.  O  fatal  mistake  ! 

5.  We  see  the  high  honor  and  responsibility  of  the  am- 
bassadors of  reconciliation.  God  hath  put  great  honor 
upon  you  in  this  high  and  noble  employment ;  great  is 


Cli.  3.}  THE    GOSPEL    MINISTRY.  71 

the  dignity  of  your  office ;  to  some  you  are  the  savor  of 
death  unto  death,  and  to  others  a  savor  of  life  unto  life  ; 
and  who  is  sufficient  for  these  things  ?  2  Cor.  2  :  16.  But 
yet  the  responsibility  is  no  less  than  the  dignity.  O  what 
manner  of  men  should  we  be  for  judgment,  seriousness, 
affection,  patience,  and  exemplary  holiness,  to  whom  the 
management  of  so  great  a  concern  between  God  and 
man  is  committed. 

How  necessary  axe  judgment  mid  prudence  in  so  weighty 
and  difficult  a  work  !  He  had  need  be  a  man  of  wisdom 
that  is  to  inform  the  ignorant  of  the  nature  and  necessity 
of  this  great  work,  and  win  over  their  hearts  to  consent 
to  the  articles  of  peace  propounded  in  the  Gospel ;  that 
has  so  many  subtle  temptations  to  answer,  and  so  many 
intricate  cases  of  conscience  to  resolve.  There  are  many 
strong  holds  of  Satan  to  be  battered,  and  many  stout  and 
obstinate  resistances  made  by  the  hearts  of  sinners  which 
must  be  overcome ;  and  he  had  need  be  no  novice  in  re- 
ligion to  whom  so  difficult  a  province  is  committed. 

Let  us  be  serious  in  our  work  as  well  as  judicious.  Re- 
member, O  ye  ambassadors  of  Christ,  you  bring  a  mes- 
sage from  the  God  of  heaven,  of  everlasting  consequence 
to  the  souls  of  men.  The  eternal  decrees  are  executed 
upon  them  in  your  ministry  :  to  some  you  are  "  the  savor 
of  life  uiito  life,"  and  to  some  "  the  savor  of  death  unto 
death."  2  Cor.  2  :  16.  Heaven  and  hell  are  matters  of 
most  awful  and  solemn  consideration.  O,  what  an  ac- 
count have  we  also  shortly  to  give  unto  Him  that  sent  us  ' 
These  are  subjects  of  such  deep  concern  as  should  swal- 
low up  our  very  spirits ;  the  least  they  can  do  is  tc 
compose  our  hearts  unto  seriousness  in  the  management 
of  them. 

Be  filled  with  tender  affections  toward  the  souls  of  men, 
with  whom  you  treat  for  reconciliation  :  you  see  a  multi- 
tude of  poor  souls  upon  the  brink  of  eternal  misery,  and 
they  know  it  not,  but  promise  themselves  peace,  and  fill 


72  THE    METHOD    OF    GRACE.  (Ch.  3. 

themselves  with  vain  hopes  of  heaven ;  and  is  there  a 
more  moving,  melting  spectacle  in  ¥he  world  than  this  ] 
O  think  with  what  bowels  of  commiseration  Moses  and 
Paul  were  filled,  when  the  one  desired  rather  to  be  blot- 
ted out  of  God's  book,  and  the  other  to  be  accursed  front 
Christ,  than  that  Israel  should  not  be  saved.  Exod.  32  : 
32  ;  Rom.  9  :  3.  Think  how  the  bowels  of  Christ  yearned 
over  Jerusalem,  Mat.  23  :  37 ;  and  over  the  multitude, 
Mat.  9  :  36.  "  Let  this  mind  be  in  you,  which  was  also 
in  Christ  Jesus."  Phil.  2  :  5. 

Be  patient  and  long-suffering  towards  sinners :  such  is 
the  value  of  one  soul,  that  it  is  worth  waiting  all  our  days 
to  save  it  at  last.  "  The  servant  of  the  Lord  must  not 
strive ;  but  be  gentle  unto  all  men,  apt  to  teach,  patient, 
in  meekness  instructing  those  that  oppose  themselves  ;  if 
God  peradventure  will  give  them  repentance."  2  Tim. 
2  :  24,  25.  The  Lord  waits  with  patience  upon  sinners, 
and  well  may  you.  Consider  yourselves,  how  long  was 
God  treating  with  you  ere  you  were  won  to  him  ?  Be 
not  discouraged  if  your  success  at  present  u/iswer  not 
your  expectation. 

Be  sure  to  enforce  your  exhortations  with  a  godly  ex- 
ample; else  you  may  preach  out  your  last  breath  before 
you  gain  one  soul  to  God.  The  devil  and  the  carnal 
hearts  of  your  hearers  will  put  hinderances  enough  in  the 
way  of  your  labors ;  do  not  you  put  the  greatest  of  all 
yourselves.  O  study  not  only  to  preach  exactly,  but  to 
live  exactly ;  let  the  misplacing  of  one  action  in  your 
lives  trouble  you  more  than  the  misplacing  of  words  in 
your  discourses ;  this  is  the  way  to  succeed  in  your  em- 
bassy, and  give  up  your  account  with  joy. 

6.  The  exhortation  speaks  to  all  those  that  are  yet  in  a 
6tate  of  enrraty,  and  unreconciled  to  God. 

O  that  my  words  might  prevail,  and  that  you  would 
now  be  entreated  to  be  reconciled  to  God  !  The  ambassa- 
dors of  peace  are  yet  with  you,  the  treaty  is  not  yet 


Hi.3.)  THE    GOSPEL    MINISTRY.  73 

ended,  the  Master  of  the  house  is  not  yet  risen  up,  nor 
the  door  of  mercy  and  hope  finally  shut.  Hitherto  God 
hath  waited  to  be  gracious  ;  O  that  the  long-suffering  of 
God  might  be  your  salvation  :  a  day  is  hasting  when  God 
will  treat  with  you  no  more,  when  a  gulf  shall  bejixed  be- 
tween him  and  you  for  ever.  Luke,  16  :  26.  O  what  will 
you  do  when  the  season  of  mercy  and  all  hopes  of  mei  - 
cy  shall  end  together !  when  God  shall  become  inaccessi- 
ble and  irreconcilable  to  you  for  evermore. 

O,  what  wilt  thou  do  when  thou  shalt  find  thyself  shut 
up  under  eternal  wrath  !  when  thou  shalt  feel  the  misery 
thou  art  warned  of!  Is  this  the  place  where  I  must  be  ! 
Are  these  the  torments  I  must  endure  !  What,  for  ever  ! 
yea,  for  ever.  Will  not  God  be  satisfied  with  the  suffer- 
ings of  a  thousand  years  ?  no,  nor  millions  of  years  1  Ah, 
sinners,  did  you  but  clearly  see  the  present  and  future 
misery  of  unreconciled  ones,  and  what  that  wrath  of  the 
great  and  terrible  God  is,  which  is  coming  as  fast  as  the 
wings  of  time  can  bring  it  upon  you,  it  would  certainly 
drive  you  to  Christ  or  drive  you  out  of  your  senses.  O 
it  is  a  dreadful  thing  to  have  God  for  your  eternal  enemy; 
to  have  the  great  and  terrible  God  causing  his  infinite 
power  to  avenge  the  abuse  of  his  grace  and  mercy. 

Believe  it,  friends,  it  is  a  fearful  thing  to  fall  into  the 
hands  of  the  living  God  :  knowing  the  terrors  of  the  Lord, 
we  persuade  men  :  an  eternal  weight  hangs  upon  an  inch 
of  time.  O  that  you  did  but  know  the  time  of  your  visi- 
tation !  that  you  would  not  dare  to  adventure  and  run  the 
hazard  of  one  day  more  in  an  unreconciled  state. 

7.  This  subject  speaks  to  those  who  have  believed  otr 
report,  who  have  taken  hold  of  God's  strength  and  made 
peace  with  him  ;  who  had  not  obtained  mercy,  but  now 
have  obtained  mercy ;  who  once  were  afar  off,  but  now 
are  made  nigh  by  the  blood  of  Christ. 

Admire  and  stand  amazed  at  this  mercy.  "  O  Lord,  I 
will  praise  thee,"  saith  the  church  :  "  though  thou  wast 

Method  of  Grace.  4 


74  THE    METHOD    OF    GRACE.  (Ch.  3 

angry  with  me,  thine  anger  is  turned  away,  and  thou  com 
fortedst  me."  Isa.  12  :  1.  O  how  overwhelming  a  mercy 
is  here  before  you  !  God  is  at  peace,  at  peace  with  you 
that  were  enemies  in  your  minds  by  wicked  works. 
Pol.  1  :  21.  At  peace  with  you,  and  at  enmity  with  mil- 
».:>ns  as  good  by  nature  as  you  ;  at  peace  with  you  that 
sought  it  not ;  at  peace  for  ever ;  no  dissolving  this 
friendship  for  evermore.  O  let  this  consideration  melt 
your  hearts  before  the  Lord,  and  make  you  cry,  "  What 
am  1,  Lord,  that  mercy  should  take  in  me  and  shut  out 
fallen  angels  and  millions  of  men  !  O  the  riches,  O  the 
depths  of  the  mercy  and  goodness  of  God  !" 

Beware  of  new  breaches  with  God.  "  He  will  speak 
peace  unto  his  people  and  to  his  saints ;  but  let  them  not 
turn  again  to  folly."  Psalm  85  :  8.  What  though  this 
state  of  friendship  can  never  be  dissolved,  yet  it  is  a 
dreadful  thing  to  have  it  clouded  :  you  may  lose  the  sense 
of  peace,  and  with  it  all  the  joy  of  your  hearts  and  the 
comfort  of  your  lives  in  this  world. 

Labor  to  reconcile  others  to  God,  especially  those  that 
are  endeared  to  you  by  the  bonds  of  nature.  When  Paul 
was  reconciled  to  God  himself,  his  heart  was  full  of 
heaviness  for  others  that  were  not  reconciled — for  his 
brethren  and  kinsmen  according  to  the  flesh.  Rom.  9  :  2,  3. 
When  Abraham  was  become  God's  friend  himself,  then 
he  prayed,  "  O  that  Ishmael  might  live  before  thee  !" 
Gen.  17  :  18. 

Let  your  reconciliation  with  God  relieve  you  under  all 
burdens  of  affliction  you  shall  meet  with  in  your  way  to 
heaven.  Let  them  that  are  at  enmity  with  God  droop 
under  crosses  and  afflictions  ;  but  do  not  you  do  so.  You 
"have  peace  with  God  through  our  Lord  Jesus  Christ." 
Rom.  5:1.  Let  the  peace  of  God  keep  your  hearts  and 
minds.  As  nothing  can  comfort  a  man  that  must  go  to 
hell  at  last,  so  nothing  should  deject  a  man  that  shall, 
through  many  troubles,  at  last  reach  heaven. 


Ch.4.}  THE    WORK    OP    THE    SPIRIT.  75 


CHAPTER  IV. 

THE     WORK     OF     THE     SPIRIT,    THE     INTERNAL     AND     MOSl 
EFFECTUAL    MEANS    OF   THE    APPLICATION    OV    CHRIST. 

No  man  can  come  to  me,  except  the  Father  which  hath  seni 
me  draw  him.    John,  6  :  44. 

Our  last  chapter  informed  you  of  the  usefulness  and 
influence  of  the  preaching  of  the  Gospel,  in  order  to  the 
application  of  Christ  to  the  souls  of  men.  There  must  be, 
in  God's  ordinary  way,  the  external  ministerial  offer  of 
Christ  before  men  can  have  union  with  him. 

But  yet  all  the  preaching  in  the  world  can  never  effect 
this  union  with  Christ  in  itself,  and  in  its  own  virtue,  ex 
cept  a  supernatural  and  mighty  power  go  forth  with  it. 
Let  Boanerges  and  Barnabas  try  their  strength,  let  the 
angels  of  heaven  be  the  preachers ;  till  God  draw,  the 
soul  comes  not  to  Christ. 

No  saving  benefit  is  to  be  had  by  Christ  without  union 
with  his  person ;  there  is  no  union  with  his  person  with- 
out faith ;  no  faith  is  ordinarily  wrought  without  the 
preaching  of  the  Gospel  by  Christ's  ambassadors ;  and 
their  preaching  has  no  saving  efficacy  without  God's 
drawing — as  will  evidently  appear  by  considering  these 
words  and  the  occasion  of  them. 

The  occasion  of  these  words  is  found,  as  the  learned 
Cameron  well  observes,  in  the  42d  verse,  "  And  they 
said,  is  not  this  Jesus  the  son  of  Joseph,  whose  father 
and  mother  we  know]"  Christ  had  been  pressing  upon 
them  in  his  ministry  the  great  and  necessary  duty  of 
faith  ;  but  notwithstanding  the  authority  of  the  preacher, 
the  holiness  of  his  life,  the  miracles  by  which  he  con- 
firmed his  doctrine,  they  still  objected  against  him,  "  Is 
not  this  the  carpenter's  son  1"  From  whence  Christ 


/6  THE    METHOD    OF    GRACE.  (Cli.  4. 

takes  occasion  for  these  words  :  il  No  man  can  come  unto 
me  except  my  Father  which  hath  sent  me  draw  him." 
As  if  he  had  said,  In  vain  is  the  authority  of  my  person 
urged ;  in  vain  are  all  the  miracles  wrought  in  your  sight 
to  confirm  the  doctrine  preached  to  you :  till  that  secret, 
almighty  power  of  the  Spirit  be  put  forth  upon  your 
hearts,  you  will  not,  you  cannot  come  unto  me. 

The  words  are  a  negative  proposition,  in  which  the 
author  and  powerful  manner  of  the  divine  operation  in 
working  faith  are  contained  :  there  must  be  drawing  be- 
fore believing,  and  that  drawing  must  be  on  the  part  of 
God.  Every  word  has  its  weight :  we  will  consider  them 
in  the  order  in  which  they  lie  in  the  text. 

No  man — not  one,  let  his  natural  qualifications  be  what 
they  will,  let  his  external  advantages  in  respect  to  means 
and  helps  be  never  so  great — it  is  not  in  the  power  of 
any  man — all  persons,  in  all  ages,  need  the  same  power 
of  God,  one  as  well  as  another — all  men  are  by  nature 
alike  dead,  impotent,  and  averse  to  faith.  No  man — 
not  one  among  all  the  sons  of  men, 

Can — or  is  able  :  he  speaks  of  impotency  to  special 
and  saving  actions,  such  as  believing  in  Christ :  no  act 
that  is  saving  can  be  done  without  the  concurrence  of 
special  grace.  Other  acts  that  have  a  remote  tendency 
to  it  are  performed  by  a  more  general  concourse  and 
common  assistance ;  so  men  may  come  to  the  word  and 
attend  to  what  is  spoken,  remember  and  consider  what 
the  word  tells  them ;  but  as  to  believing  or  coming  to 
Christ,  that  no  man  can  do  of  himself,  or  by  a  general 
and  common  assistance.  No  man  can 

Come,  unto  me — believe  in  me  unto  salvation.  Coming 
to  Christ,  and  believing  in  him,  are  terms  of  the  same 
import,  and  are  both  used  to  express  the  nature  of  saving 
faith,  as  is  plain,  verse  35,  "  He  that  cometh  to  me  shall 
never  hunger,  and  he  that  believeth  on  me  shall  never 
thirst :"  it  notes  the  terms  from  which  and  to  which  the 


Ch.  4.)  THE    WORK    Ot     THE    SPIRIT.  77 

soul  moves,  and  the  voluntariness  of  the  motion,  notwith- 
standing that  divine  power  by  which  the  will  is  drawn 
to  Christ. 

Except  my  Father — not  excluding  the  other  two  Per 
sons ;  for  every  work  of  God  relating  to  men  is  commoi> 
to  all  the  three  Persons  ;  nor  only  to  imply  that  the  Father 
is  the  first  in  order  of  working :  but  the  reason  is  hmteii 
in  the  next  words. 

Who  hath  sent  me — God  hath  entered  into  covenan* 
with  the  Son,  and  sent  him,  and  thus  bound  himself  to 
bring  the  promised  seed  to  him,  and  this  he  does  by 
drawing  them  to  Christ  by  faith.  So  the  next  words  tell 
us  that  the  Father  doth 

Draw  him — That  is,  powerfully  and  effectually  incline 
his  will  to  come  to  Christ;  not  by  violence,  but  by  a 
benevolent  bending  of  the  will  which  was  averse.  And 
as  it  is  not  in  thq  way  of  force  and  compulsion,  so  neither 
is  it  by  a  simple  moral  suasion,  by  the  bare  proposal  of 
an  object  to  the  will,  and  so  leaving  the  sinner  to  his  own 
election ;  but  it  is  such  a  persuasion  as  has  a  mighty  con- 
trolling efficacy  accompanying  it :  of  which  more  anon. 
Hence, 

It  is  utterly  impossible  for  any  man  to  come  to  Jesus  Christ 
unless  he  be  drawn  unto  him  by  the  special  and  mighty 
power  of  God. 

No  man  is  compelled  to  come  to  Christ  against  his 
will ;  he  that  cometh,  comes  willingly ;  but  even  that  will 
and  desire  to  come  is  the  effect  of  grace.  "  It  is  God 
which  worketh  in  you,  both  tc  will  and  to  do  of  his  good 
pleasure."  Phil.  2  :  13. 

"  If  we  desire  the  help  and  assistance  of  grace,"  says 
Fulgentius,  "  even  the  desire  is  of  grace  ;  grace  must 
first  be  shed  forth  upon  us  before  we  can  begin  to  desire 
it."  "  By  grace  are  ye  saved  through  faith,  and  that  not 


78  THE    METHOD    OF    GRACE.  (Ch.  4L 

of  yourselves,  it  is  the  gift  of  God."  Eph.  2  :  8.  Suppose 
the  utmost  degree  of  natural  ability ;  let  a  man  be  as 
much  disposed  and  prepared  as  nature  can  dispose  or 
prepare  him,  and  to  all  this  add  the  proposal  of  the 
greatest  arguments  and  motives  to  induce  him  to  come  • 
let  all  these  have  the  advantage  of  the  fittest  season  to 
work  upon  his  heart ;  yet  no  man  will  come  till  God 
draw  him :  we  move  as  we  are  moved  :  as  Christ's 
coming  to  us,  so  our  coming  to  him,  are  the  pure  effects 
of  grace. 

Three  things  here  require  explication :  What  the 
drawing  of  the  Father  imports ;  in  what  manner  he 
draws  men  to  Christ ;  and  how  it  appears  that  none  can 
come  till  they  be  so  drawn. 

I.  WHAT  THE  DRAWING  OF  THE  FATHER  IMPORTS. 

To  open  this,  let  it  be  considered  that  drawing  is 
usually  distinguished  as  physical  or  moral.  The  former  is 
by  force  and  compulsion,  this  by  a  sweet  congruous 
efficacy  upon  the  will.  As  to  violence  and  compulsion, 
it  is  not  God's  way  and  method,  it  being  both  against 
the  nature  of  the  will  of  man,  which  cannot  be  forced, 
and  against  the  will  of  Jesus  Christ,  who  loves  to  reign 
over  a  free  and  willing  people,  "  Thy  people  shall  be 
willing  in  the  day  of  thy  power,"  Psal.  110:3,  or,  as 
that  word  may  be  rendered,  they  shall  be  voluntarinesses, 
as  willing  as  willingness  itself.  It  is  not  then  by  a  for- 
cible compulsion,  but  in  a  moral  way  of  persuasion  that 
God  the  Father  draws  men  to  Jesus  Christ :  he  draws 
with  the  cords  of  a  man,  as  they  are  called,  Hos.  11:4, 
by  the  rational  conviction  of  the  mind  and  conscience, 
acd  the  effectual  persuasion  of  the  will. 

But  yet  by  moral  persuasion  we  must  not  understand 
a  simple  and  bare  proposal  or  tender  of  Christ  and  grsjce, 
leaving  it  merely  to  the  sinner's  natural  choice  whether 
he  will  comply  with  it  or  not.  For  though  God  does  not 
force  the  will  contrary  to  its  nature,  yet  there  is  a  real  in- 


Ch.4.)  THE    WOUK.    OF    THE    SPIRIT.  79 

ternal  efficacy  implied  in  this  drawing,  or  an  immediate 
operation  of  the  Spirit  upon  the  heart  and  will,  which,  in 
a  way  congruous  and  suitable  to  its  nature,  takes  away 
its  rebellion  and  reluctance  and  makes  him  who  was 
unwilling,  willing  to  come  to  Christ.  And  in  this  respect 
we  own  a  physical  as  well  as  a  moral  influence  of  the 
Spirit  in  this  work;  and  so  Scripture  expresses  it:  that 
ye  may  know  "  what  is  the  exceeding  greatness  of  his 
power  towards  us  who  believe,  according  to  the  working 
of  his  mighty  power,  which  he  wrought  in  Christ  when 
he  raised  him  from  the  dead."  Eph.  1  :  19,  20.  Here  is 
much  more  than  a  naked  proposal  made  to  the  will ; 
there  is  a  power  as  well  as  a  tender  ;  greatness  of  power  ; 
and  yet  more,  the  exceeding  greatness  of  his  power;  and 
this  power  hath  an  actual  efficacy  ascribed  to  it,  he  works 
upon  our  hearts  and  wills  according  to  the  working  of  his 
mighty  power  which  he  wrought  in  Christ  when  he  raised 
him  from  the  dead.  Thus  he  fulfils  in  us  all  the  good 
pleasure  of  his  will,  and  the  work  of  faith  with  power. 
2  Thess.  1 :  11. 

And  this  is  that  which  the  schools  call  effectual  grace ; 
and  others  an  overcoming,  conquering  delight:  thus  the 
work  is  carried  on  with  a  most  efficacious  sweetness.  So 
that  the  liberty  of  the  will  is  not  infringed,  whilst  the 
obstinacy  of  the  will  is  effectually  subdued  and  over- 
ruled. For  want  of  this,  there  are  so  many  almost  chris- 
tians  in  the  world;  hence  are  all  those  vanishing  and  im- 
perfect works  which  come  to  nothing,  called  in  Scripture 
a  morning  cloud,  an  early  dew.  Had  this  mighty  power 
gone  forth  with  the  word,  they  had  never  vanished  or 
perished  like  embryos  as  they  do.  So  then,  God  draws 
not  only  in  a  moral  way,  by  proposing  a  suitable  object 
to  the  will,  but  also  in  a  physical  way,  or  by  immediate* 
powerful  influence  upon  the  will ;  not  infringing  the  li- 
berty of  it,  but  yet  infallibly  and  effectually  persuading 
it  to  come  to  Christ. 


80  THE    METHOD    OF    GRACE.  ( Ch.    . 

II.  Let  us  consider  the  marvellous  WAY  AND  MANNER 
in  which  the  Lord  draws  the  souls  of  poor  sinners  to 
Jesus  Christ,  and  you  will  find  he  does  it  gradually ;  con 
gruously  ;  powerfully  ;  effectually ;  and  finally. 

1.  This  blessed  work  is  carried  on  by  the  Spirit  gra- 
dually ;  bringing  the  soul  step  by  step  in  the  due  method 
and  order  of  the  Gospel  to  Christ.  Illumination,  convic- 
tion, compunction  prepare  the  way  to  Christ ;  and  then 
faith  unites  the  soul  to  him:  without  humiliation  there 
can  be  no  faith.  "  Ye,  when  ye  had  seen  it,  repent- 
ed not  afterward,  that  ye  might  believe."  Matt.  21  :  32. 
It  is  the  burdensome  sense  of  sin  that  brings  the  soul  to 
Christ  for  rest.  "  Come  unto  me,  all  ye  that  labor  and 
are  heavy  laden."  Matt.  11  :  28.  But  without  conviction 
there  can  be  no  compunction,  no  humiliation  ;  he  that  is 
not  convinced  of  his  sin  and  misery,  never  bewails  it,  nor 
mourns  for  it.  Never  was  there  one  tear  of  true  repent- 
ance seen  to  drop  from  the  eye  of  an  unconvinced  sinner. 
And  without  illumination  there  can  be  no  conviction ; 
for  what  is  conviction  but  the  application  of  the  light 
which  is  in  the  understanding,  or  mind  of  a  man,  to  his 
heart  and  conscience  1  Acts,  2  :  37.  In  this  order,  there- 
fore, the  Spirit  ordinarily  draws  souls  to  Christ :  he  shines 
into  their  minds  by  illumination  ;  applies  that  light  to 
their  consciences  by  effectual  conviction ;  breaks  and 
wounds  their  hearts  for  sin  in  compunction  ;  and  then 
moves  the  will  to  embrace  and  close  with  Christ  in  the 
way  of  faith  for  life  and  salvation. 

These  several  steps  are  more  distinctly  discerned  in 
some  Christians  than  in  others  ;  they  are  more  clearly  to 
be  seen  in  the  adult  convert  than  in  those  that  were  drawn 
lo  Christ  in  their  youth ;  in  such  as  were  drawn  to  him 
*out  of  a  state  of  profaneness,  than  in  those  that  had  the 
advantage  of  a  pious  education;  but  in  this  order  the 
work  is  carried  on  ordinarily  in  all,  however  it  differ  in 
point  of  clearness  in  the  one  and  in  the  other. 


Cfa.4.)  THE    WORK    OF    THE    SPIRIT.  81 

2.  He  draws  sinners  to  Christ  congruously,  or  agreeably 
to  the  nature  of  man  ;  so  he  speaks,  Hos.  11:4,  "I  drew 
them  with  cords  of  a  man,  with  bands  of  love."  Not  as 
beasts  are  drawn  and  compelled,  but  as  men  are  inclined 
arid  wrought  to  compliance  by  the  rational  conviction 
of  their  judgments  and  the  powerful  persuasion  of  their 
wills.  The  minds  of  sinners  are  naturally  blinded  by  ig- 
norance, 2  Cor.  4:3,  4,  and  their  affections  ensnared 
by  their  lusts,  Gal.  3  :  4,  and  whilst  it  is  thus,  no  argu- 
ments or  entreaties  can  possibly  prevail  to  bring  them 
off  from  the  ways  of  sin  to  Christ.  The  way  therefore 
which  the  Lord  takes  to  win  and  draw  them  to  Christ,  is 
by  rectifying  their  false  apprehensions,  and  showing  them 
infinitely  more  good  in  Christ  than  in  all  simple  pleasures ; 
yea,  by  satisfying  their  understandings  that  there  is  good 
ness  enough  in  Jesus  Christ,  to  whom  he  is  drawing  them. 

He  shows  them  that  there  is  more  good  in  Christ  than  in 
all  temporal  good  things,  which  we  are  to  deny  or  for  sake  upon 
his  account.  This  being  once  clearly  and  convincingly 
discovered  to  the  understanding,  the  will  is  thereby  pre- 
pared to  quit  all  that  entangles  and  withholds  it  from 
coming  to  Christ.  No  man  loves  money  so  much  but  he 
will  part  with  it  for  what  is  worth  more  to  him.  "  The 
kingdom  of  heaven  is  like  unto  a  merchant-man  seeking 
goodly  pearls;  who,  when  he  had  found  one  pearl  of  great 
price,  went  and  sold  all  that  he  had  and  bought  it." 
Matt.  13  :  46.  Such  an  invaluable  pearl  is  Jesus  Christ ; 
worth  infinitely  more  than  all  a  poor  sinner  has  to  part 
with  for  him ;  and  a  more  real  good  than  all  sinful  plea- 
sures. These  are  but  vain  shadows.  Prov.  23  :  5.  Christ 
is  a  solid,  substantial  good  :  yea,  he  is,  and  by  conviction 
appears  to  be  so.  The  world  cannot  justify  and  save, 
but  Christ  can.  Christ  is  a  more  necessary  good  than  the 
world,  which  is  only  for  our  temporal  convenience,  while 
he  is  of  eternal  necessity.  He  is  a  more  durable  good 
*han  any  creature  comfort  is  or  can  be  :  "  The  fashion 

4* 


82  THE    METHOD    OF    GRACE.  (Ch.4. 

of  this  world  passeth  away,"  1  Cor.  7:31,  but  durable 
riches  and  righteousness  are  in  him.  Prov.  8  :  18.  Thus 
Christ  appears,  in  the  day  of  conviction,  infinitely  more 
excellent  than  the  world ;  he  outbids  all  the  offers  that 
the  world  can  make ;  and  this  greatly  forwards  the  work 
of  drawing  a  soul  to  Jesus  Christ. 

And  then  to  remove  every  thing  out  of  the  way  ID 
Christ,  God  discovers  to  the  soul  enough  in  him  to  preponde- 
rate, and  much  more  than  will  recompense  all  the  evils 
and  sufferings  it  can  endure  for  his  sake.  True,  they  that 
close  with  Christ  close  with  his  cross  also  :  they  must  ex- 
pect to  save  no  more  than  their  souls  by  him.  He  tells 
us  what  we  must  expect :  "  If  any  man  come  to  me,  and 
hate  not  his  father  and  mother,  and  wife  and  children,  and 
brethren  and  sisters,  yea,  and  his  own  life  also,  he  cannot  be 
my  disciple.  And  whosoever  doth  not  bear  his  cross  and 
come  after  me,  cannot  be  my  disciple."  Luke,  14  :  26,  27. 

To  read  such  a  text  as  this,  with  such  a  comment  upon 
it  as  Satan  and  our  flesh  can  make,  is  enough  to  frighten  a 
man  from  Christ  for  ever.  Nor  is  it  possible  by  all  the  argu* 
ments  in  the  world  to  draw  any  soul  to  Christ  upon  such 
terms  as  these,  till  the  Lord  convince  it  that  there  is 
enough,  and  much  more  than  enough  in  Jesus  Christ  to  re- 
compense all  the  sufferings  and  losses  we  endure  for  him. 

But  when  the  soul  is  satisfied  that  these  sufferings  are 
but  external  upon  the  vile  body,  while  the  benefit  which 
comes  by  Christ  is  internal  in  a  man's  own  soul;  that 
these  afflictions  are  but  temporal,  Rom.  8  :  18,  while 
Christ  and  his  benefits  are  eternal:  this  must  needs  pre- 
vail with  the  will  to  come  over  to  Christ,  (notwithstanding 
iho  suffering  to  be  endured,)  when  the  reality  of  this  ia 
shown  to  us  by  the  Lord,  and  the  power  of  God  goes 
along  with  these  discoveries.  Thus  the  Lord  draws  us 
in  our  own  way  by  rational  convictions  of  the  understand- 
ing and  allurements  of  the  will. 

And  this  may  be  the  reason  why  some  poor  souls  mis- 


Cii.4.)  THE    WORK    OF    THE    SPIRIT.  83 

judge  the  working  of  the  Spirit  of  God  upon  them- 
selves, thinking  they  never  had  the  wonderful  and  mighty 
power  of  God  in  conversion  acting  upon  their  hearts,  be- 
cause they  find  all  that  is  done  upon  their  hearts  is  done 
in  the  ordinary  course  and  method  of  nature.  They  con- 
sider, compare,  are-  convinced,  and  then  resolve  to  choose 
Christ  and  his  ways  ;  whereas  they  expected  to  feel  some 
strange  operation  that  should  have  the  visible  character 
of  the  immediate  power  of  God  upon  them.  Such  a  pow- 
er indeed  they  might  discern,  if  they  wpuld  consider  it  a3 
working  in  this  way  and  method ;  but  they  cannot  distin- 
guish God's  acts  from  their  own,  and  that  puzzles  them. 

3.  The  drawings  of  the  Father  are  very  powerful.  The 
arm  of  the  Lord  is  revealed  in  this  work.  Isaiah,  53  :  1. 
It  was  a  powerful  word  indeed  that  made  the  light  at  first 
shine  out  of  darkness,  and  no  less  power  is  required  to 
make  it  shine  into  our  hearts.  2  Cor.  4  :  6.  That  day  in 
which  the  soul  is  made  willing  to  come  to  Christ,  is  called 
"  the  day  of  his  power."  Psalm  110  :  3. 

The  Scripture  expresses  the  work  of  conversion  by  a 
threefold  ?neta2>hor,  viz.  that  of  a  resurrection  from  the 
dead,  Rom.  6:4;  that  of  creation,  Eph.  2  :  10;  and  that 
of  victory  or  conquest,  2  Cor.  10  :  4,  5.  All  these  set  forth 
the  infinite  power  of  God  in  this  work,  for  no  less  than 
Almighty  power  is  required  in  each  of  them ;  and  if  you 
strictly  examine  the  distinct  ideas,  you  will  find  the  power 
of  God  more  and  more  illustriously  displayed  in  each  of 
them.  To  raise  the  dead  is  the  effect  of  Almighty  power; 
but  then  the  resurrection  supposes  pre-existent  matter. 
In  the  wrork  of  creation  there  is  no  pre-existent  matter ; 
but  then  there  is  no  opposition :  that  which  is  not,  rebels 
not  against  the  power  which  gives  it  being.  But  victory 
and  conquest  suppose  opposition  ;  all  the  power  of  corrupt 
nature  arming  itself  and  fighting  against  God,  but  yet 
not  able  to  frustrate  his  design. 

Let  the  soul  whom  the  Father  draws  struggle  ever  so 


84  THE    METHOD    OF    GRACE.  (Ch.  4 

much,  it  shall  come,  yea,  and  come  willingly  too,  when  the 
drawing  power  of  God  is  upon  it.  O,  the  self-conflicts,  the 
contrary  resolves  with  which  the  soul  finds  itself  distracted 
and  rent  asunder !  the  hopes  and  fears  ;  the  encourage- 
ments and  discouragements  ;  they  will,  and  they  will  not : 
but  victorious  grace  conquers  all  opposition  at  last.  We 
find  an  excellent  example  of  this  in  Augustin,  who  speaks 
of  this  very  work,  the  drawing  of  his  soul  to  Christ,  and 
how  he  felt  in  that  day  two  wills  in  himself,  one  old,  the 
other  new ;  one  carnal,  the  other  spiritual ;  and  how  in 
these  their  contrary  motions  and  conflicts,  he  was  torn 
asunder  in  his  own  thoughts  and  resolutions,  suffering 
that  unwillingly  which  he  did  willingly.  And  certainly,  if 
we  consider  how  deep  the  soul  is  rooted  by  natural  incli- 
nation and  long-continued  custom  in  sin,  how  extremely 
averse  it  is  to  the  ways  of  strict  godliness  and  death  to 
sin ;  how  Satan,  that  invidious  enemy,  that  strong  man 
armed,  fortifies  the  soul  to  defend  his  possession  against 
Christ,  and  intrenches  himself  in  the  understanding, 
will,  and  affections,  by  deep-rooted  prejudices  against 
Christ  and  holiness,  it  is  a  wonder  of  wonders  to  see 
a  soul  quitting  all  its  beloved  lusts,  and  fleshly  inter- 
ests and  endearments,  and  coming  willingly  undei 
Christ's  yoke. 

4.  The  drawings  of  God  are  very  effectual.  There  is 
indeed  a  common  and  ineffectual  work  upon  hypocrites 
and  apostates,  called  in  Scripture  a  morning  cloud  and 
early  dew.  Hos.  6  :  4.  These  may  believe  for  a  time,  and 
fall  away  at  last.  Luke,  8  :  13.  Their  wills  may  be  half 
won ;  they  may  be  drawn  half  way  to  Christ,  and  return 
again.  So  it  was  with  Agrippa,  Acts,  26  :  28,  Within  a 
very  little  thou  persuadest  me  to  be  a  Christian.  33ut  in 
God's  own  children  it  is  effectual.  Their  wills  are  not 
only  almost,  but  altogether  persuaded  to  embrace  Christ 
and  quit  the  ways  of  sin,  how  pleasant,  gainful  and  dear 
soever  they  have  been.  The  Lord  not  only  draws,  but 


Ch.4.)  THE    WORK    OF    THE    SPIRIT.  &5 

draws  home  those  souls  to  Christ.  "  All  that  the  Father 
giveth  me  shall  come  to  me."  John,  6  :  37. 

It  is  confessed  that  in  drawing  home  the  very  elect  to 
Christ  there  may  be,  and  frequently  are,  many  pauses, 
stands,  and  demurs  ;  they  have  convictions,  affections, 
and  resolutions  stirring  in  them,  which,  like  early  blos- 
soms, seem  to  be  nipt  and  die  away  again.  There  is  fre- 
quently, and  especially  in  the  young,  a  hopeful  appear- 
ance of  grace  ;  they  make  conscience  of  avoiding  sins 
and  performing  duties  ;  they  have  sometimes  great  awak- 
enings under  the  word ;  they  are  observed  to  retire  for 
meditation  and  prayer,  and  delight  to  be  in  the  company 
of  Christians  ;  and  after  all  this,  youthful  lusts  and  vanities 
are  found  to  stifle  and  choke  these  hopeful  beginnings,  and 
the  work  seems  to  stand,  it  may  be  some  years,  at  a  pause  ; 
however,  at  last,  the  Lord  makes  it  victorious  over  all 
opposition,  and  sets  it  home  with  power  upon  their  hearts. 

5.  Those  whom  the  Father  draws  to  Christ,  he  draws 
finally  and  for  ever.  "  The  gifts  and  calling  of  God  are 
without  repentance."  Rom.  11  :  29.  They  are  so  as  to 
God  the  giver,  he  never  repents  that  he  has  called  his 
people  into  the  fellowship  of  his  Son  Christ  Jesus  ;  and 
they  are  so  on  the  believer's  part,  he  is  never  sorry, 
whatever  he  afterwards  meets  with,  that  he  came  to 
Christ.  There  is  a  time  when  Christians  are  drawn  to 
Christ,  but  there  shall  never  be  a  time  in  which  they  shall 
be  drawn  away  from  Christ.  John,  10  :  29.  There  is  no 
plucking  them  out  of  the  Father's  hand.  It  was  common 
to  a  proverb  in  the  primitive  times,  when  they  would  ex- 
press an  impossibility,  to  say,  "  You  may  as  soon  draw  a 
Christian  from  Christ  as  do  it."  When  Christ  asked  that 
question  of  the  disciples,  "  Will  ye  also  go  away  ? 
Lord,"  said  Peter,  in  the  name  of  them  all,  "  to  whom 
shall  we  go  1  Thou  hast  the  words  of  eternal  life."  John, 
6  :  G7,  68.  They  who  are  thus  drawn,  do  with  full  pur- 
pose of  heart  cleave  unto  the  Lord. 


86  THE    METHOD    OF    GRACE.  (,Ch.  4. 

III.  I  am  to  evince  the  impossibility  of  coming  to  Christ 
WITHOUT  THE  FATHER'S  DRAWING,  which  will  evidently 
appear  on  considering  that  the  difficulty  of  this  work  is 
above  all  the  power  of  nature  to  overcome :  and  that 
the  little  power  and  ability  which  nature  has,  it  will 
never  employ  to  such  a  purpose  as  this,  till  the  drawing 
power  of  God  be  upon  the  will  of  a  sinner. 

If  all  the  power  of  nature  were  employed  in  this  de- 
sign, yet  such  are  the  difficulties  of  this  work  that  it  sur- 
mounts all  the  abilities  of  nature.  This  the  Scripture  very 
plainly  affirms,  "  By  grace  are  ye  saved  through  faith ; 
and  that  not  of  yourselves,  it  is  the  gift  of  God."  Eph. 
2:8.  To  think  of  Christ  is  easy,  but  to  come  to  Christ 
is  to  nature  impossible.  Send  forth  cold  and  ineffectual 
wishes  to  Christ  we  may,  but  to  bring  Christ  and  the  soul 
together  requires  the  almighty  power  of  God.  Eph.  1 : 19. 
The  grace  of  faith  by  which  we  come  to  Christ,  is  as  much 
the  free  gift  of  God  as  Christ  himself,  who  is  the  object  of 
faith.  To  you  it  is  freely  given  to  believe.  Phil.  1 : 29. 

1.  Consider  the  subject  in  which  faith  is  wrought,  01 
what  it  is  that  is  drawn  to  Christ.  It  is  the  heart  of  a 
sinner,  which  is  naturally  no  more  disposed  for  this  work 
than  was  the  wood  which  Elijah  laid  in  order  upon  the 
altar  to  take  fire  when  he  had  poured  so  much  water  up- 
on it  as  not  only  wet  the  wood  but  filled  up  the  trench 
round  about  it.  1  Kings,  18  :  33.  It  is  naturally  a  dark, 
blind  and  ignorant  heart,  Job,  11  : 12;  and  such  a  heart 
can  never  believe  till  He  that  commanded  the  light  to 
shine  out  of  darkness  do  shine  into  it.  2  Cor.  4  :  6.  Nor 
will  it  avail  any  thing  to  say,  though  man  be  born  in  dark- 
ness and  ignorance,  yet  afterwards  he  may  acquire  know- 
ledge in  the  use  of  means,  as  we  see  many  natural  men 
do  to  a  very  high  degree ;  for  this  is  not  the  light  that 
brings  the  soul  to  Christ ;  yea,  this  natural  unsanctified 
light  blinds  the  soul,  and  prejudices  it  more  against  Christ 
than  ever  it  was  before.  1  Cor.  1  :  21,  26. 


Ch.4.)  THE*  WORK    OF    THE    SPIRIT.  87 

As  it  is  a  blind,  ignorant  heart,  so  it  is  a  selfish  heart  by 
nature  :  all  its  designs  and  aims  terminate  in  self;  this  is 
the  centre  and  weight  of  the  soul ;  no  righteousness  but 
its  own  is  sought  after  :  that  or  none.  Rom.  10  :  3.  Now 
for  a  soul  to  renounce  and  deny  self,  in  all  its  forms, 
modes  and  interests,  as  every  one  doth  that  cometh  to 
Christ ;  to  disclaim  and  deny  natural,  moral  and  religious 
self,  and  come  to  Christ  as  a  poor,  miserable,  wretched, 
empty  creature ;  to  live  upon  his  righteousness  for  ever, 
is  as  supernatural  and  wonderful  as  to  see  the  hills  and 
mountains  start  from  their  bases  and  centres  and  fly  like 
wandering  atoms  in  the  air. 

Nay,  this  heart  which  is  to  come  to  Christ  is  not  only 
dark  and  selfish,  but  full  of  pride.  O,  it  is  a  desperate 
proud  heart  by  nature;  it  cannot  submit  to  come  to  Christ 
as  Benhadad's  servants  came  to  the  king  of  Israel,  with 
sackcloth  on  their  loins  and  ropes  upon  their  heads.  To 
take  guilt,  shame  and  confusion  of  face  to  ourselves,  and 
acknowledge  the  righteousness  of  God  in  our  eternal 
damnation ;  to  come  to  Christ  naked  and  empty,  as  one 
that  justifies  the  ungodly — I  say,  nature  left  to  itself  would 
as  soon  be  damned  as  do  this  :  the  proud  heart  will  never 
come  to  this  till  the  Lord  hath  humbled  and  broken  it  by 
his  power. 

2.  Let  us  also  take  into  consideration  the  act  of  faith, 
as  it  is  here  described  by  the  soul's  coming  to  Jesus 
Christ,  and  you  will  find  a  necessity  of  the  Father's 
drawing ;  for  this  evidently  implies  that  which  is  against 
the  stream  and  current  of  corrupt  nature,  and  that  which 
is  above  the  sphere  and  capacity  of  the  most  refined  and 
accomplished  nature. 

It  is  against  the  stream  and  current  of  our  corrupt  na- 
ture to  come  to  Christ.  Consider  from  what  the  soul 
departs  when  it  comes  to  Christ.  In  that  day  it  leaves  all 
its  lusts  and  ways  of  sin,  how  pleasant,  sweet  and  pro- 
fitable soever  they  have  been  :  "Let  the  'wicked  forsake 


88  THE    METHOD    OF    GRACE.  xCh.  4. 

his  way,  and  the  unrighteous  man  his  thoughts :  and  let 
him  return, unto  the  LORD."  Isa.  55  :  7.  His  way  and 
thoughts,  that  is,  both  the  practice  of  and  delight  he  had 
in  sin  must  be  forsaken,  and  the  outward  and  inward 
man  must  be  cleansed  from  it.  Now  there  are  in  the 
bosoms  of  unregenerate  men  such  darling  lusts,  which 
have  given  them  so  much  pleasure,  brought  them  so 
much  profit,  and  been  born  and  bred  up  with^them,  and 
which,  on  all  these  accounts,  are  so  endeared  to  their 
souls,  that  it  is  easier  for  them  to  die  than  to  forsake 
them  ;  yea,  nothing  is  more  common  among  such  men 
than  to  venture  eternal  damnation  rather  than  suffer  a 
separation  from  their  sins. 

And  what  is  yet  more  difficult  in  coming  to  Christ,  the 
soul  forsakes  not  only  its  sinful  self,  but  its  righteous  self; 
not  only  its  worst  sins,  but  its  best  performances,  accom- 
plishments and  excellencies.  This  is  one  of  the  greatest 
straits  that  nature  can  be  put  to.  Righteousness  by  works 
was  the  first  liquor  that  ever  was  put  into  the  vessel,  and 
it  still  retains  the  tang  and  savor  of  it,  and  will  to  the 
end  of  the  world.  "For  they  being  ignorant  of  God's 
righteousness,  and  going  about  to  establish  their  own 
righteousness,  have  not  submitted  themselves  unto  the 
righteousness  of  God."  Rom.  10  :  3.  To  come  naked 
and  empty  to  Christ,  and  receive  all  from  him  as  a  free 
gift,  is,  to  proud  corrupt  nature,  the  greatest  abasement 
and  submission  in  the  world. 

Let  the  Gospel  furnish  its  table  with  the  richest  dain- 
ties that  ever  the  blood  of  Christ  purchased,  such  is  the 
pride  of  nature  that  it  disdains  to  taste  them  except  it 
may  also  pay  for  the  same.  If  the  old  hive  be  removed 
from  the  place  where  it  was  wont  to  stand  the  bees  will 
come  home  to  the  old  place,  yea,  and  many  of  them  you 
shall  find  will  die  there  rather  than  go  to  the  hive,  though 
it  stand  in  a  far  better  place  than  it  did  before.  Just  so 
stands  the  case  with  men.  The  hive  is  removed,  that  is, 


Ch.4.)  THE    WORK    OF    THE    SPIRIT.  89 

we  are  not  to  expect  righteousness  as  Adam  did,  by  obe>  - 
ing  and  working,  but  by  believing  and  coming  to  Christ , 
but  nature  would  as  soon  be  damned  as  do  this :  it  still 
goes  about  to  establish  its  own  righteousness. 

Virtues  and  moral  excellencies  are  accounted  the  or- 
naments of  nature :  here  is  nature  set  off  in  its  sump- 
tuous attire  and  rich  embellishments,  and  now  to  re- 
nounce it,  disclaim  and  contemn  it  as  dross  and  dung  in 
comparison  of  Christ,  as  believers  do,  Phil.  3:8;  this,  I 
say,  is  against  the  grain  of  nature.  We  reckon  it  a  strange 
instance  of  self-denial  in  Mahomet  the  Great,  who  being 
so  enamored  with  his  beautiful  Irene,  would  be  per 
suaded,  upon  reasons  of  state,  with  his  own  hand  to 
strike  off  her  head,  and  that  even  when  she  appeared  in 
all  her  rich  ornaments  before  him,  rather  like  such  a  god- 
dess as  the  poets  in  their  ecstasies  use  to  feign,  than  a 
mortal  creature.  But  there  is  a  greater  self  denial  to  our 
corrupt  nature  exercised  in  coming  to  Christ. 

Again,  we  find  the  soul  as  much  acting  above  the 
sphere  and  ability  of  improved  nature  as-  against  the 
stream  and  current  of  corrupted  nature  ;  for  how  won- 
derful and  supernatural  an  adventure  is  that  which  the 
soul  makes  in  the  day  that  it  comes  to  Jesus  Christ. 
Surely,  for  any  soul  to  venture  itself  for  ever  upon  Jesus 
Christ  whom  it  never  saw,  nay,  upon  Christ  whose  very 
existence  its  own  unbelief  calls  in  question  ;  and  that 
when  it  is  even  weighed  down  to  the  dust  with  the  sense 
of  its  own  vileness  and  total  unworthiness,  feeling  no- 
thing in  itself  but  sin  and  misery,  the  workings  of  death 
and  fears  of  wrath — to  go  to  Christ,  of  whose  pardoning 
grace  and  mercy  it  never  had  the  least  experience,  and 
without  finding  any  ground  of  hope  in  itself  that  it  shall 
be  accepted ;  this  is  as  much  above  the  power  of  nature 
as  it  is  for  a  stone  to  rise  from  the  earth  and  fix  itself 
among  the  stars.  Well  might  the  apostle  ascribe  it  to 
that  Almighty  Power  which  raised  up  Christ  from  the 


90  THE    METHOD    OP    GRACE.  (Ch.4. 

dead.  Eph.  1  :  19,  20.  If  the  Lord  draw  not  the  soul, 
and  that  omnipotently,  it  will  never  come  from  itself  to 
Christ.  But, 

3.  The  natural  impossibility  of  coming  to  Christ  will 
more  clearly  appear  if  we  consider  the  enemies  to  faith, 
or  what  blocks  are  rolled  by  Satan  and  his  instruments 
into  the  way  to  Christ :  to  mention,  in  this  place,  none 
but  our  own  carnal  reason,  as  it  is  armed  and  managed 
by  the  subtlety  of  Satan,  what  a  wonder  is  it  that  any 
soul  should  come  to  Christ !  These  are  the  strong  holds 
mentioned  2  Cor.  10  :  4,  out  of  which  those  objections, 
fears,  and  discouragements  sally,  by  which  the  soul  is 
fiercely  assaulted  in  the  way  to  Christ — 

"  Wilt  thou  forsake  all  thy  pleasures,  merry  company 
and  sensible  comforts,  to  live  a  sad,  retired,  pensive 
life  ?  Wilt  thou  beggar  and  undo  thyself,  let  go  all 
thy  comforts  in  hand,  for  a  hope  of  that  which  thine 
eyes  never  saw,  and  of  which  thou  hast  no  certainty 
that  it  is  any  thing  more  than  a  fancy?  Wilt  thou 
that  hast  lived  in  reputation  and  credit  all  thy  life, 
now  become  the  scorn  and  contempt  of  the  world  ? 
Thinkest  thou  thyself  able  to  live  such  a  strict,  mortified 
and  self-denying  life  as  the  word  of  God  requires  ?  And 
what  if  persecution  should  arise,  as  thou  mayest  expect 
it  will, — canst  thou  forsake  father  and  mother,  wife  and 
children,  yea,  and  give  up  thine  own  life  too,  to  a  cruel 
and  bloody  death  ?  be  advised  before  thou  resolve  in  so 
important  a  matter.  What  thinkest  thou  of  thy  fore- 
fathers, that  lived  and  died  in  the  way  thou  art  now 
living?  Art  thou  wiser  than  they?  Do  not  the  generality 
of  men  walk  in  the  same  paths  thou  hast  hitherto  walked 
in  ?  If  this  way  lead  to  hell,  as  thou  fearest  it  may,  think 
then  how  many  millions  of  men  must  perish  as  well 
as  thyself;  and  is  such  a  supposition  consistent  with 
the  gracious  and  merciful  nature  of  God  ]  Besides, 
drink  what  sort  of  people  those  are  unto  whom  thou  art 


Cfa.4.)  THE    WORK    OP    THE    SPIRIT.  91 

about  to  join  thyself  in  this  new  way.  Are  there  not  to 
be  found  among  them  many  things  to  discourage  thee 
and  cool  thy  zeal  1  They  are  generally  of  the  lower  sort 
of  men,  poor  and  despicable.  Seest  thou  not,  though 
their  profession  be  holy,  how  earthly,  factious  and  hypo- 
critical many  of  them  are  found  to  be  !  And  doubtless 
the  rest  are  like  them,  though  their  hypocrisy  be  not 
yet  discovered." 

O  what  demurs,  what  hesitations  and  doubts  is  the  soul 
clogged  with  in  its  way  to  Christ !  But  yet  none  of  these 
can  withhold  and  detain  the  soul  when  the  Father  draws: 
greater  then  is  he  that  is  in  us,  than  he  that  is  in  the  world. 

INFERENCE  1.  How  thoroughly  is  the  nature  of  man  cor- 
rupted, and  what  an  enemy  is  every  man  to  his  won  happi- 
ness, that  he  must  be  drawn  to  it  !  "  Ye  will  not  come  to 
me  that  ye  might  have  life."  John,  5  :  40. 

Life  is  desirable  in  every  man's  eyes,  and  eternal  life 
is  the  most  excellent;  yet  in  this  the  world  is  agreed 
rather  to  perish  for  ever  than  come  to  Christ  for  life. 
Had  Christ  told  us  of  fields  and  vineyards,  sheep  and 
oxen,  gold  and  silver,  honors  and  sensual  pleasures,  who 
would  not  have  come  to  him  for  these  1  But  to  tell  of 
mortification,  self-denial  and  sufferings  for  his  sake,  and 
all  this  for  a  happiness  to  be  enjoyed  in  the  world  to 
come,  nature  will  never  like  such  a  proposition  as  this. 

You  see  where  it  sticks,  not  in  a  simple  inability  to 
believe,  but  in  an  inability  joined  with  enmity ;  they 
neither  can  come  nor  will  come  to  Christ.  It  is  true,  all 
that  do  come  to  Christ,  come  willingly;  but  thanks  be  to 
the  grace  of  God  that  has  freed  and  persuaded  the  will, 
else  they  never  had  been  willing  to  come.  Who  ever 
found  his  own  heart  first  stir  and  move  towards  Christ? 
How  long  may  we  wait  and  expect  before  we  shall  feel 
our  hearts  naturally  burn  with  desires  after  and  love  to 
Tesus  Christ  1 

This  aversion  of  the  will  and  affections  from  God  is 


92  THE    METHOD    OP    GRACE.  ( Cli.  4 

one  of  the  main  roots  of  original  sin.  No  argument  can 
prevail  to  bring  the  soul  to  Christ  till  this  be  mastered 
and  overpowered  by  the  Father's  drawing.  In  our  mo 
tions  to  sin  we  need  restraining,  but  in  all  our  motions  tc 
Christ  we  as  much  need  drawing.  He  that  comes  to 
heaven  may  say,  Lord,  if  I  had  had  mine  own  way,  I 
had  never  come  here  :  if  thou  hadst  not  drawn  me  I 
should  never  have  come  to  thee.  O  the  riches  cf  the 
grace  of  God  !  Oh  unparalleled  mercy  and  goodness  !  not 
only  to  prepare  such  a  glory  as  this  for  an  unworthy  soul, 
but  to  put  forth  the  exceeding  greatness  of  thy  power  af- 
terwards to  draw  an  unwilling  soul  to  the  enjoyment  of  it. 

2.  What  enemies  are  they  to  God  and  the  souls  of  men 
who  do  all  they  can  to  discourage  a.nd  hinder  the  conversion 
of  men  to  Christ!  God  draws  forward,  and  these  do  all 
that  in  them  lies  to  draw  backward — to  prejudice  and 
discourage  men  from  coming  to  Jesus  Christ  in  the  way 
of  faith  :  this  is  a  direct  opposition  to  God,  and  a  plain 
confederacy  with  the  devil. 

O  how  many  have  been  thus  discouraged  in  their  way 
to  Christ  by  their  worldly  relations,  I  cannot  say  friends! 
Their  greatest  enemies  have  been  the  men  of  their  own 
house.  These  have  pleaded,  as  if  the  devil  had  hired  and 
paid  them,  against  the  everlasting  welfare  of  their  own 
flesh.  O  cruel  parents,  brethren  and  sisters,  that  jeer, 
frown  and  threaten,  where  they  should  encourage,  assist 
and  rejoice  !  Such  parents  are  the  devil's  children.  Satan 
chooses  such  instruments  as  you  are,  above  all  others,  for 
this  work :  he  knows  what  influence  and  authority  you 
have  upon  them  and  over  them ;  how  they  fear  and  love 
you,  and  are  dependent  upon  you;  so  that  none  in  all 
the  world  are  likely  to  manage  the  design  01  their  dam' 
nation  so  effectually  as  you. 

Will  you  neither  come  to  Christ  yourselves  nor  suffer 
your  dear  relations  that  would  ]  Had  you  rather  find 
them  in  the  ale-house  than  in  the  closet]  Did  you  instru- 


Ch.  4.)  THE    WORK    OF    THE    SPIRIT.  93 

mentally  give  them  their  being,  and  will  you  be  the  in- 
struments of  ruining  for  ever  those  lives  they  had  from 
you  ]  Did  you  so  earnestly  desire  children,  so  tenderly 
nurse  and  provide  for  them,  take  such  delight  in  them  ; 
and,  after  all  this,  do  you  do  what  in  you  lies  to  damn 
and  destroy  them  !  If  these  lines  shall  fall  into  the  hands 
of  any  such,  O  that  God  would  set  home  the  conviction 
and  sense  of  this  horrid  evil  upon  their  hearts. 

And  no  less  guilty  of  this  sin  are  scandalous  and  loose 
professors,  who  furnish  the  devil  with  the  greatest  argu- 
ments he  has  to  dissuade  men  from  coming  to  Christ ;  it 
is  your  looseness  and  hypocrisy  by  which  he  hopes  to 
keep  others  from  Christ.  Take  heed  what  you  do,  lest 
you  go  down  to  hell  under  the  guilt  of  damning  more 
souls  than  your  own. 

3.  Learn  hence  tli.e  true  ground  and  reason  of  those  amaz- 
ing and  supernatural  effects  that  you  behold  and  so  admire 
in  the  world,  as  often  as  you  see  sinners  forsaking  their  plea- 
sant, profitable  corruptions  and  companions,  and  embracing 
the  ways  of  Christ  and  godliness. 

It  is  said,  "  They  think  it  strange  that  you  run  not 
with  them  to  the  same  excess  of  riot."  1  Pet.  4:4.  It 
is  the  world's  wonder  to  see  their  companions  in  sin  for- 
sake them;  to  see  those  that  were  once  as  profane  and 
vain  as  themselves  forsake  their  society,  retire  into  their 
closets,  mourn  for  sin,  spend  their  time  in  meditation  and 
prayer,  embrace  the  severest  duties,  and  content  to  run 
the  greatest  hazards  for  Christ;  but  they  see  not  the 
Almighty  Power  that  draws  them,  which  is  too  strong  for 
all  the  sinful  ties  and  engagements  in  the  world  to  with- 
hold and  detain  them. 

A  man  would  have  wondered  to  see  Elisha  leave  the 
oxen  and  run  after  Elijah,  saying,  "Let  me  go,  I  pray 
thee,  and  kiss  my  father  and  mother,  and  then  I  will  fol- 
low thee;"  when  Elijah  had  said  nothing  to  persuade 
him  to  follow  him,  only  that,  as  he  passed  by,  he  cast  his 


94  THE    METHOD    OF    GRACE.  (Ch.  4. 

mantle  on  him.  1  Kings,  19  :  19,  20.  Surely  the  soul 
whom  God  draws  will  leave  all  and  follow  Christ,  for 
the  power  of  God  resteth  on  it.  All  carnal  ties  and  en- 
gagements to  sin  break  and  give  way  when  the  Father 
diaws  the  soul  to  Christ  in  the  day  of  kis  power. 

4-.  Is  this  the  first  spring  of  spiritual  motion  offer  Christ  ? 
~Lcarn  then  how  it  comes  to  pass  that  so  many  excellent  ser- 
mons and  powerful  persuasions  are  ineffectual,  and  cannot 
draw  and  win  one  soul  to  Christ.  Surely  it  is  because 
ministers  draw  alone ;  and  the  special  saving  power  of 
God  goes  not  forth  at  all  times  alike  with  their  endeavors. 

Paul  was  a  chosen  vessel,  filled  with  a  greater  measure 
of  gifts  and  graces  by  the  Spirit  than  any  that  went  be- 
fore him  or  followed  after  him ;  and  as  his  talents,  so  his 
diligence  in  improving  them  was  beyond  any  example  we 
read  of  amongst  men  :  "  He  rather  flewjike  a  seraphim," 
says  Chrysostom,  "  than  travelled  upon  his  Master's  er- 
rand about  the  world."  Apollos  was  an  eloquent  preacher 
and  mighty  in  the  Scriptures,  yet  Paul  is  nothing,  and 
Apollos  nothing ;  but  God  that  gives  the  increase.  1  Cor. 
3  :  7.  We  are  too  apt  to  admire  men,  yea,  and  the  best 
are  but  too  apt  to  go  forth  in  the  strength  of  their  own 
powers  and  preparations  ;  but  God  secures  his  own  glory 
and  magnifies  his  own  power  frequently  in  giving  suc- 
cess to  weaker  endeavors  and  men  of  lower  abilities, 
when  he  withholds  it  from  men  of  more  raised,  refined, 
and  excellent  gifts. 

It  is  our  great  honor,  who  are  the  ministers  of  the  Gos- 
pel, that  we  are  workers  together  with  God.  1  Cor.  3  :  9. 
In  his  strength  we  can  prevail ;  the  weapons  of  our  war- 
fare are  mighty  through  God.  2  Cor.  10  :  4.  But  if  his 
presence,  blessing  and  assistance  be  not  with  us,  we  are 
nothing,  we  can  do  nothing.  If  we  prepare  diligently, 
pray  heartily,  preach  zealously,  and  our  hearers  go  as 
they  came,  without  any  spiritual  effects  and  fruits  of  our 
labors,  what  shall  we  say  but  as  Martha  said  to  Christ, 


Ch.4.,  THE    WORK    OF    THE    SPIRIT.  95 

"  Lord,  if  thou  hadst  been  here,  my  brother  had  not 
died:"  had  the  Spirit  of  God  gone  forth  with  his  es- 
pecial efficacy  and  blessing,  with  this  prayer  or  that  ser- 
mon, these  souls  had  not  departed  dead  and  senseless 
from  under  it. 

5.  Does  all  success  and  efficacy  depend  upon  the  Father* t 
drawing  ?  Let  none  then  despair  of  their  un  regenerate  rela- 
tions, over  whose  obstinacy  they  mourn. 

What  if  they  have  been  as  many  years  under  the 
preaching  of  the  Gospel  as  the  poor  man  lay  at  the  pool 
of  Bethesda,  and  hitherto  to  no  purpose  ]  A  time  may 
come  at  last,  as  it  did  for  him,  when  the  Spirit  of  God 
may  move  upon  the  waters;  I  mean  put  a  quickening 
and  converting  power  into  the  means,  and  then  the  desire 
of  your  souls  for  them  shall  be  fulfilled. 

It  may  be  you  have  poured  out  many  prayers  and  tears 
to  the  Lord  for  them  ;  you  have  cried  for  them  as  Abra- 
ham for  his  son,  O  that  Ishmael  might  live  before  thee  ! 
O  that  this  poor  husband,  wife,  child,  brother  or  sister 
might  live  in  thy  sight ;  and  still  you  see  them  continue 
carnal,  dead  and  senseless.  Give  not  up  your  hopes  nor 
cease  your  pious  endeavors,  the  time  may  come  when 
the  Father  may  draw  as  well  as  you,  and  then  you  shall 
see  them  quit  all  and  come  to  Christ ;  and  nothing  shall 
hinder  them.  They  are  now  drawn  away  of  their  cwn 
lusts;  they  are  easily  drawn  away  by  their  sinful  c:m- 
panions  ;  but  when  God  draws,  none  of  these  shall  with- 
draw them  from  the  Lord  Jesus.  What  is  their  igno- 
rance, obstinacy,  and  hardness  of  heart  before  the  mighty 
power  that  subdues  all  things  to  itself?  Go  therefore  to 
the  Lord  by  prayer  for  them,  and  say,  Lord,  I  have  la- 
bored for  my  poor  relations  in  vain,  I  have  spent  my 
exhortations  to  little  purpose ;  the  work  is  too  difficult 
for  me,  I  can  carry  it  no  farther,  but  thou  canst :  O 
let  thy  power  go  forth;  they  shall  be  willing  in  the  day 
of  thy  power. 


96  THE    METHOD    OP    GRACE.  ( Ch.  4 

6.  If  none  can  come  to  Christ  except  the  Father  draw 
them,  then  surely  none  can  be  drawn  from  Christ  except 
the  Father  leave  them.     That  power  which  at  first  drew 
them  to  Christ  can  secure  and  establish  them  in  Christ  to  the 
end.    "  My  Father  which  gave  them  me,  is  greater  than 
all ;  and  no  man  is  able  to  pluck  them  out  of  my  Father's 
hand."    John,  10  :  29.    When  the  power  of  God  at  first 
draws  us  out  of  our  natural  state  to  Christ,  it  finds  us  not 
only  impotent  but  obstinate,  not  only  unable  but  unwilling 
to  come ;  and  yet  this  power  of  God  prevails  against  all 
opposition;  how  much  more  is  it  able  to  preserve  and 
secure  us  when  his  fear  is  put  into  our  inward  parts,  so 
that  we  dare  not  depart,  we  have  no  will  to  depart  from 
him.     Well  then  if  the  world  say,  I  will  ensnare  thee ; 
if  the  devil  say,  I  will  destroy  thee  ;  if  the  flesh  say,  I 
will  betray  thee  ;  yet  thou  art  secure  and  safe,  as  long  as 
God  has  said,  "  I  will  never  leave  thee  nor  forsake  thee." 
Heb.  13  :  5. 

7.  Let  this  engage  you  to  a  constant  attendance  upon  the 
ordinances  of  God,  in  which  this  drawing  power  of  God  is 
usually  put  forth  upon  the  hearts  of  men. 

Beloved,  there  are  certain  seasons  in  which  the  Lord 
:omes  nigh  to  men  in  the  ordinances  and  duties  of  his 
worship  ;  and  we  know  not  at  what  time  the  Lord  cometh 
forth  by  his  Spirit  upon  this  design :  he  many  times  conies 
in  an  hour  when  we  think  not  of  him  :  "  I  am  found  of 
them  that  sought  me  not."  Isa.  65  :  1.  It  is  good  there- 
fore to  be  found  in  the  way  of  the  Spirit.  Had  the  poor 
man  that  lay  so  long  at  the  pool  of  Bethesda  reasoned 
thus  with  himself,  "  So  long  have  I  lain  here  in  vain  ex- 
pecting a  cure,  it  is  to  no  purpose  to  wait  longer ;"  and 
so  had  he  been  absent  at  that  very  time  when  the  angel 
came  down,  he  had,  in  all  likelihood,  carried  his  disease 
to  the  grave.  How  dost  thou  know  but  this  very  Sabbath, 
.his  sermon,  this  prayer,  which  thou  hast  no  heart  to  at- 
;end,  and  art  tempted  to  neglect,  may  be  the  season  and 


Ch.  5.)  THE    WORK    OP    THE    SPIRIT.  97 

instrument  through  which  the  Lord  may  do  that  for  thy 
soul  which  was  never  done  before  ? 

8.  How  are  all  the  saints  obligated  to  put  forth  all  the 
power  and  ability  they  have  for  God,  who  hath  put  forth 
his  infinite  almighty  power  to  draw  them  to  Christ. 

God  has  done  great  things  for  your  souls  ;  he  has  drawn 
you  out  of  the  miserable  state  of  sin  and  wrath  ;  and  that 
when  he  let  others  go,  by  nature  as  good  as  you  :  he  has 
drawn  you  into  union  with  Christ  and  communion  with 
his  glorious  privileges.  O  that  you  would  henceforth  em- 
ploy all  the  power  you  have  for  God  in  the  duties  of 
obedience,  and  in  drawing  others  to  Christ  as  much  as  in 
you  lies,  and  say  continually  with  the  Church,  "  Draw 
me,  we  will  run  after  thee."  Sol.  Song,  1  :  4. 
Thanks  be  to  God  for  Jesus  Christ. 


CHAPTER  V. 

THE  WORK  OF  THE    SPIRIT  MORE   PARTICULARLY,  BY  WHICH 
THE    SOUL    IS    ENABLED    TO  APPLY    CHRIST. 

And  you  liatli  Tie  quickened,  who  were  dead  in  trespasses 
and  sins.  Eph.  2  :  1. 

We  have  seen  our  union  with  Christ  in  the  general  na- 
ture of  it,  and  the  means  by  which  it  is  effected,  both 
external,  by  the  preaching  of  the  Gospel,  and  internal,  by 
the  drawing  of  the  Father.  We  are  now  to  bring  our 
thoughts  yet  closer  to  this  great  mystery,  and  consider 
the  bands  by  which  Christ  and  believers  are  knif  together 
in  a  blessed  union. 

If  we  needfully  observe  the  scripture  expressions,  and 

Method  of  Grace.  5 


98  THE  METHOD  OF  GRACE.  (Ch.  5i 

ponder  the  nature  of  this  union,  we  shall  find  there  are 
two  bands  which  knit  Christ  and  the  soul  together  • 
J .  The  Spirit,  on  Christ's  part,  quickening  us  with  spi 
ritual  life,  whereby  Christ  first  takes  hold  of  us  ;  and,  2, 
faith  on  our  part,  when  thus  quickened,  whereby  we  take 
hold  of  Christ ;  accordingly,  this  union  with  the  Lord 
Josus  is  expressed  in  Scripture  sometimes  by  the  one 
and  sometimes  by  the  other  of  these  means  or  bands  by 
which  it  is  effected.  Christ  is  sometimes  said  to  be  in  us; 
so  Col.  1  :  27,  "  Christ  is  in  you  the  hope  of  glory  ;"  and 
Rom.  8  :  10,  "  And  if  Christ  be  in  you,  the  body  is  deacl 
because  of  sin."  At  other  times  it  is  expressed  by  the 
other  band  on  our  part,  as  1  John,  5  :  20,  "  We  are  in 
him  that  is  true,  even  in  his  Son  Jesus  Christ;"  and 
2  Cor.  5  :  17,  "  If  any  man  be  in  Christ,  he  is  a  new 
creature." 

The  difference  between-  these  is  thus  aptly  expressed 
by  Mr.  Case  :  Christ  is  in  believers  by  his  Spirit.  I  John, 
4  :  13.  The  believer  is  in  Christ  by  faith.  John,  1  :  12. 
Christ  is  in  the  believer  by  inhabitation.  Rom.  8  :  10.  The 
believer  is  in  Christ  by  implantation.  Rom.  6  :  5.  Christ 
is  in  the  believer  as  the  head  is  in  the  body,  Col.  1  :  18  ; 
as  the  root  in  the  branches,  John,  15  :  5.  Believers  are 
in  Christ  as  the  members  are  in  the  head,  Eph.  1  :  23,  or 
as  the  branches  are  in  the  root,  John,  15  :  1,  7.  Christ  in 
the  believer  implieth  life  and  influence  from  Christ. 
Col.  3  :  4.  The  believer  in  Christ  implieth  communion 
and  fellowship  with  Christ.  1  Cor.  1  :  30.  When  Christ 
is  said  to  be  in  the  believer,  we  are  to  understand  it  in 
reference  to  sanctification.  When  the  believer  is  said  to 
bs  in  Christ,  it  is  in  order  to  justification." 

Th  is  we  apprehend  being  ourselves  first  apprehend- 
ed by  Jesus  Christ.  Phil.  3  :  12.  We  do  not  take  hold  of 
Christ  till  first  he  take  hold  of  us :  no  vital  act  of  faith 
can  be  exercised  till  a  vital  principle  be  first  inspired  • 
of  both  these  bands  of  union  we  must  speak  distinctly, 


Ch.  5.)  THE    WORK    OF    THE    SPIRIT.  90 

and  first  of  Christ  quickening  us  by  his  Spirit,  in  order  to 
our  union  with  him,  of  which  we  have  an  account  in  the 
scripture  before  us,  "  You  hath  he  quickened,  who  were 
dead  in  trespasses  and  sins  :"  in  which  words  we  find 
these  two  things  : 

1.  The  imparting  of  a  vital  principle  of  grace,  You 
hath  he  quickened.  The  words  hath  he  quickened  are  ne- 
cessary to  make  clear  the  sense  of  the  apostle,  which 
else  would  have  been  more  obscure,  by  reason  of  the 
long  parenthesis  betwixt  the  first  and  fifth  verses.  They 
import  the  first  vital  act  of  the  Spirit  of  God,  or  his  first 
enlivening  work  upon  the  soul,  in  order  to  its  union  with 
Jesus  Christ ;  for  as  the  blood  of  Christ  is  the  fountain  of 
all  merit,  so  the  Spirit  of  Christ  is  the  fountain  of  all  spi- 
ritual life  ;  and  until  he  quicken  us,  impart  the  principle 
of  divine  life  into  our  souls,  we  can  put  forth  no  vital  act 
of  faith  to  lay  hold  upon  Jesus  Christ. 

This  his  quickening  work  is  therefore  first  in  the  order 
of  nature  to  our  union  with  Christ,  and  fundamental  to 
all  other  acts  of  grace  clone  by  us,  from  our  first  closing 
with  Christ  throughout  the  whole  course  of  our  obedi- 
ence ;  and  this  quickening  act  is  said,  verse  5,  to  be  "  to- 
gether with  Christ :"  either  denoting,  as  some  expound  it, 
that  it  is  the  effect  of  the  same  power  by  which  Christ  was 
raised  from  the  dead,  according  to  Eph.  1  :  20 ;  or  rather 
to  be  quickened  together  with  Christ,  denotes  that  new 
spiritual  life  which  is  imparted  to  our  dead  souls  in  the 
time  of  our  union  with  Christ :  for  it  is  Christ  to  whom 
we  are  conjoined  and  united  in  our  regeneration,  out  of 
whom,  as  a  fountain,  all  spiritual  benefits  flow  to  us, 
among  which  this  vivification  or  quickening  is  one,  arid  a 
most  sweet  and  precious  one. 

Zanchy  Bodius,  and  many  others,  will  have  this  quick- 
ening to  comprise  both  our  justification  and  regeneration, 
and  to  stand  opposed  both  to  eternal  and  spiritual  death, 
and  it  may  well  be  allowed ;  but  it  most  properly  ira- 


— 

tOO  THE  METHOD  OF  GRACE.  (Ch.  & 

ports  our  regeneration,  wherein  the  Spirit,  in  an  ineffable 
and  mysterious  way,  makes  the  soul  to  live  to  Gocl,  yea, 
to  live  the  life  of  God,  which  soul  was  before  dead  in 
tresfwsses  and  sins. 

2.  The  words  "hath  he  quickened"  imply  also  the 
total  indisposedness  of  the  subjects  by  nature  :  they  are 
dead  in  respect  to  condemnation,  being  under  the  damning 
sentence  of  the  law,  and  dead  in  respect  to  the  privation 
of  spiritual  life ;  dead  in  opposition  to  justification,  and 
dead  in  opposition  to  regeneration  and  sanctification. 
And  the  fatal  instrument  by  which  their  souls  died  is 
here  showed  them  ;  you  were  dead  in,  or  by  trespasses 
and  sins,  this  was  the  sword  that  killed  your  souls  and 
cut  them  off  from  God.  Some  curiously  distinguish  be- 
twixt trespasses  and  sins,  as  if  one  pointed  at  original, 
the  other  at  actual  sins  ;  but  I  suppose  they  are  promis- 
cuously used  here,  and  serve  to  express  the  cause  of  their 
ruin,  or  means  of  their  spiritual  death  and  destruction  : 
'this  was  their  case  when  Christ  came  to  quicken  them, 
dead  in  sin;  and  being  so,  they  would  never  move  them- 
selves towards  union  with  Christ,  but  as  they  were  mov- 
ed by  the  quickening  Spirit  of  God.  Hence 

Those  souls  which  liave  union  with  Christ  are  quickened 
with  a  supernatural  principle  of  life  ~by  the  Spirit  of 
God. 

The  Spirit  of  God  is  not  only  a  living  Spirit,  but  he  is 
the  Spirit  of  life,  or  the  life-giving  Spirit.  And  without 
his  breathing  life  into  our  souls,  our  union  with  Christ  is 
impossible.  We  close  with  Christ  by  faith,  but  that  faith 
being  a  vital  act,  pre-supposes  a  principle  of  life  commu- 
nicated to  us  by  the  Spirit ;  therefore  it  is  said,  "  Who- 
soever livelh  and  believeth  in  me  shall  never  die,"  John, 
11  :  26  :  the  vital  act  and  operation  of  faith  springs  from 
this  quickening  Spirit.  So  Rom.  8  :  1,  2,  the  apostle, 


Ch.  5)  THE    WORK    OF    THE    SPIRIT.  101 

Having  shown  the  blessed  state  of  them  that  are  in  Christ, 
shows  us  in  the  second  verse  how  we  come  to  be  in  him  i 
"  The  Spirit  of  life  in  Christ  Jesus  hath  made  me  free 
from  the  law  of  sin  and  death." 

There  is  indeed  a  quickening  work  of  the  Spirit  which 
is  subsequent  to  regeneration,  consisting  in  his  exciting, 
recovering,  and  actuating  of  his  own  giaces  in  us;  and 
from  hence  is  the  growth  of  a  Christian  :  but  I  am  here 
to  speak  of  a  quickening  act  of  the  Spirit  in  our  regene 
ration,  from  which  proceeds  the  spiritual  life  of  a  Chris- 
tian, and  will  show  what  this  spiritual  life  is  in  its  nature 
and  properties  ;  in  what  manner  it  is  wrought  or  inspired 
into  the  soul ;  for  what  end  this  life  is  so  inspired  ;  that 
this  work  is  wholly  supernatural ;  and  why  this  quicken- 
ing must  be  antecedent  to  our  actual  closing  with  Christ 
by  faith. 

I.  THE  NATURE  AND  PROPERTIES  of  this  life  consists 
in  that  wonderful  change  which  the  Spirit  of  God  makes 
upon  the  frame  and  temper  of  the  soul,  by  implanting  in 
it  the  'principles  of  grace. 

A  change  it  makes  upon  the  soul,  and  that  a  marvel- 
lous one,  no  less  than  from  death  to  life ;  for  though  a 
man  be  physically  a  living  man,  his  soul  hath  union 
with  his  body,  yet  his  soul  having  no  union  with  Christ, 
he  is  spiritually  dead.  Luke,  15  :  24,  and  Col.  2  :  13. 
Alas,  it  deserves  not  the  name  of  life  to  have  a  soul  serv- 
ing only  to  preserve  the  body  a  little  while  from  corrup- 
tion ;  to  carry  it  up  and  down  the  world,  and  enable  it  to 
eat,  and  drink,  and  talk,  and  laugh,  and  then  die.  We  be 
gin  to  live  when  we  begin  to  have  union  with  Christ  the 
Fountain  of  life  by  his  Spirit  communicated  to  us  :  from 
this  time  we  are  to  reckon  our  life  as  some  have  done 
There  be  many  changes  made  upon  men  besides  this  : 
many  are  changed  from  profaneness  to  civility,  and  from 
mere  civility  to  formality  and  a  shadow  of  religion,  who 
still  remain  in  the  state  and  power  of  spiritual  death ; 


102  THE  METHOD  OF  GRACE.  (Ch.  5. 

but  when  the  Spirit  of  the  Lord  is  poured  out  upon  us,  to 
quicken  us  with  the  new  spiritual  life,  this  is  a  wonderful 
change  indeed  :  it  gives  us  a  new  supernatural  being, 
called  a  new  creature,  the  new  man,  the  hidden  man  of  the 
heart.  The  natural  essence  and  faculties  of  the  soul  still 
remain,  but  it  is  divested  of  the  old  qualities  and  endow- 
ed with  new  ones :  "  Old  things  are  passed  away ;  be- 
hold, all  things  are  become  new."  2  Cor.  5  :  17. 

And  this  change  is  not  made  by  altering  and  rectifying 
the  disorders  of  the  life  only,  leaving  the  temper  and 
frame  of  the  heart  still  carnal ;  but  by  implanting  a  su- 
pernatural, permanent  principle  in  the  soul.  It  shall  be  in 
him  a  well  of  water.  John,  4  : 14.  Principles  are  to  a 
course  of  action,  as  fountains  or  springs  to  the  streams 
and  rivers  that  flow  from  them,  and  are  maintained  by 
them  :  and  hence  the  constancy  of  renewed  souls  ic  the 
course  of  godliness. 

Nor  is  this  principle  or  habit  acquired  by  accustoming 
ourselves  to  holy  actions,  as  natural  habits  are  acquired 
by  frequent  acts,  which  beget  a  disposition,  and  thence 
grow  up  to  a  habit  or  second  nature  ;  but  it  is  implanted 
in  the  soul  by  the  Spirit  of  God.  So  we  read,  "  A  new 
heart  also  will  I  give  you,  and  a  new  spirit  will  I  put 
within  you,"  Ezek.  36  :  25 ;  it  grows  not  up  out  of  our 
natures,  but  is  wrought  in  us.  As  it  is  said  of  the  two 
witnesses,  Rev.  11  :  11,  who  lay  dead  in  a  civil  sense 
three  days  and  a  half,  that  "  the  Spirit  of  life  from  God 
entered  into  them  :"  so  it  is  here  in  a  spiritual  sense,  the 
Spirit  of  life  from  God  enters  into  the  dead,  carnal  heart. 
But  we  shall  more  fully  discern  the  nature  of  this  spirit- 
ual life  by  considering  the  properties  of  it ;  among  which 
these  are  very  remarkable. 

1.  The  soul  that  is  joined  to  Christ  is  quickened  with 
a  divine  life,  so  we  read  2  Pet.  1  :  4,  where  believers  are 
said  to  be  "  partakers  of  the  divine  nature  :"  a  very  high 
expression,  and  that  must  be  understood  in  a  way  proper 


Ck  5.)  niL    WORK    OF    THE    SPIRIT.  103 

to  believers  :  we  partake  of  it  by  the  inhabitation  of  the 
Spirit  of  God  in  us,  "  Know  ye  not  that  ye  are  the  tem- 
ple of  God,  and  that  the  Spirit  of  God  dwelleth  in  you]" 
1  Cor.  3  :  16.  The  Spirit  who  is  God  by  nature  dwells 
in  and  actuates  the  soul  whom  he  regenerates,  and  by 
sanctifying  it  causes  it  to  live  a  divine  life :  from  this  life 
of  God  the  unsanctified  are  said  to  be  alienated,  Eph.  4  : 
18,  but,  believers  are  partakers  of  it. 

2.  And  being  divine,  it  must  be  the  most  excellent  and 
transcendent  life  that  any  creature  can  live  in  this  world : 
it  surmounts  the  natural,  rational,  and  moral  life  of  the 
unsanctified,  as  much  as  the  angelical  life  excels  the  life 
of  flies  and  worms  of  the  earth.    Some  think  it  a  rare  life 
to  live  in  sensual  pleasures,  while  Scripture  will  not  al- 
low so  much  as  the  name  of  life  to  them,  but  tells  us  they 
are  dead  whilst  they  live.  1  Tim.  5  :  6.     Certainly  it  is  a 
wonderful  elevation  of  the  nature  of  man  to  be  quick- 
ened with  this  divine  and  spiritual  life.     There  are  two 
ways  wherein  the  blessed  God  hath  honored  poor  man 
above  the  very  angels  of  heaven.    One  was  by  the  union 
of  our  nature,   in  Christ,   with  the  divine  nature  :   the 
other  is  by  uniting  us   to  Christ,  and  thereby  communi- 
cating spiritual  life  to  us  :  this  latter  is  a  most  glorious 
privilege,  and  in  one  respect  a  more  singular  mercy  than 
the  former ;  for  the  honor  which  was  done  to  our  nature 
by  Christ  assuming  it,  is  common  to  all,  good  and  bad, 
even  they  that  perish  have  yet  that  honor ;  but  to  bo  im- 
planted in  Christ  by  regeneration,  and  live  upon  him  as 
the  branch  does  upon  the  vine,  this  is  a  peculiar  privi- 
lege, a  mercy  kept  from  the  world  that  is  to  perish,  and 
only  communicated   to   God's  people,  who   are   to   live 
eternally  with  him  in  heaven. 

3.  This  life  imparted  by  the  regenerating  Spirit,  is  a 
most  pleasant  life.    All  delights,  all  pleasures,  all  joys, 
which  are  not  fantastic  and  delusive,  have  their  spring 
and  origin  here ;  "  To  be  spiritually-minded  is  life  and 


104  THE   METHOD  OF    GRACE.  (Ch.  5. 

peace,"  Rom.  8  :  6,  a  most  serene,  placid  life  ;  such  a  soul 
becomes,  so  far  as  it  is  influenced  and  sanctified  by  the 
Spirit,  the  very  region  of  life  and  peace  :  it  hath  its  plea- 
sures in  it,  such  as  a  stranger  intermeddles  not  with. 
Prov.  14  :  10.  Regeneration  is  the  point  from  which  all 
true  pleasure  commences ;  you  never  live  a  cheerful  day 
till  you  begin  to  live  to  God :  therefore  it  is  said  when 
the  prodigal  son  was  returned  to  his  father  arid  reconcil- 
ed, then  *'  they  began  to  be  merry"  Luke,  15  :  24.  None 
can  by  words  make  another  understand  what  that  pleasure 
is  which  the  renewed  soul  feels  in  its  communion  with  the 
Lord,  and  in  the  sealings  and  witnessings  of  his  Spirit. 
That  is  a  very  apt  and  well  known  similitude  which  Peter 
Martyr  used,  and  the  Lord  blessed  to  the  conversion  of 
the  noble  marquis  Galeacus  :  if,  said  he,  a  man  should  see 
a  company  of  people  dancing  upon  the  top  of  a  remote 
hill,  he  would  be  apt  to  conclude  they  were  a  company 
of  wild,  distracted  people  ;  but  if  he  draw  nearer,  and  be- 
hold the  excellent  order  and  hear  the  ravishing  sweet 
music  that  are  among  them,  he  will  quickly  alter  his  opi- 
nion of  them,  and  be  for  dancing  with  them  himself.  All 
the  delights  in  the  sensual  life  are  but  as  the  putrid 
waters  of  a  corrupt  pond  where  toads  lie  croaking  and 
spawning,  compared  to  the  crystal  streams  of  the  most 
pure  and  pleasant  fountain. 

4.  This  life  of  God,  with  which  the  regenerate  are 
quickened  in  their  union  with  Christ,  as  it  is  a  pleasant, 
so  it  is  also  a  growing,  increasing  life,  "  the  water  that  1 
shall  give  him  shall  be  in  him  a  well  of  water  springing  up 
into  everlasting  life."  John,  4  :  14.  It  is  not  in  our  sanc- 
tification  as  it  is  in  our  justification  :  our  justification  is 
complete  and  perfect,  no  defect  is  found  there ;  but  the 
new  creature  labors  under  many  defects  :  all  believers 
are  equally  justified,  but  not  equally  sanctified.  There- 
fore you  read  that  "  the  inward  man  is  renewed  day  by 
day,"  2  Cor.  4  :  16  ;  and  christians  are  exhorted  "  to 
grow  in  grace,  and  in  the  knowledge  of  our  Lord  and 


Cb.5.)  THE    WORK    OF    THE    SPIRIT.  105 

Savior."  1  Pet.  3  :  18.  If  this  work  were  perfect,  and 
finished  at  once,  as  justification  is,  there  could  be  no  re- 
newing day  by  day,  nor  growth  in  grace.  The  apostle 
indeed  prays  for  the  Thessalonians,  that  God  would  sanc- 
tify them  wholly,  perfectly.  1  Thess.  5  :  23.  And  this  is 
matter  of  prayer  and  hope ;  for  at  last  it  will  grow  up  to 
perfection  ;  but  this  perfect  holiness  is  reserved  for  the 
perfect  state  in  the  world  to  come,  and  none  but  delud- 
ed, proud  spirits  boast  of  it  here;  but  when  "that  which 
is  perfect  is  come,  then  that  which  is  in  part  shall  be  done 
away."  1  Cor.  13  :  10.  And  upon  the  imperfection  of  the 
new  creature  in  every  faculty,  that  warfare  and  daily  con- 
flict spoken  of,  Gal.  5  :  17,  and  experienced  by  every 
Christian,  is  grounded ;  grace  rises  gradually  in  the  soul, 
as  the  sun  doth  in  the  heavens,  "  that  shineth  more  and 
more  unto  the  perfect  day."  Prov.  4  :  18. 

5.  This  life  with  which  the  regenerate  are  quickened, 
is  also  an  everlasting  life.  "  This  is  the  record,  that  God 
hath  given  to  us  eternal  life,  and  this  life  is  in  his  Son." 
1  John,  5  :  11.  This  principle  of  life  is  the  seed  of  God  ; 
and  that  remains  in  the  soul  for  ever.  1  John,  3:9.  It  ig 
no  transient,  vanishing  thing,  but  a  fixed,  permanent  prin- 
ciple, which  abides  in  the  soul  for  ever.  A  man  may  lose 
his  gifts,  but  grace  abides ;  the  soul  may  and  must  be 
separated  from  the  body,  but  grace  cannot  be  separated 
from  the  soul :  when  all  forsake  us,  this  will  not  leave  us. 
This  principle  implanted  by  the  Spirit  is  therefore  vastly 
different,  both  from  the  extraordinary  gifts  of  prophecy 
wherein  the  Spirit  was  sometimes  said  to  come  upon  men 
under  the  Old  Testament,  1  Sam.  10  :  6,  10,  and  from  the 
common  vanishing  effects  he  sometimes  produces  in  the 
unregenerate,  of  which  we  have  frequent  accounts  in  the 
New  Testament.  Heb.  6  :  4.  and  John,  5  :  35.  It  is  one 
thing  for  the  Spirit  to  visit  a  man  in  the  way  of  present 
influence  and  assistance,  and  another  thing  to  dwell  in  a 
man  as  in  his  temple. 


LOG  THE  METHOD  OF  GRACE.  (Cli.  5. 

II.  Having  seen  the  nature  and  properties  of  the  spi- 
ritual life,  we  are  concerned  in  the  next  place  to  inquire 
now  IT  is  WROUGHT  by  the  Spirit. 

1.  And  here  we  must  say,  first  of  all,  that  the  work  is 
wrought  in  the  soul  very  mysteriously;   so  Christ  tells 
Nicodemus,   "  The  wind  bloweth  where   it  listeth,  and 
tliou  hearest  the  sound  thereof,  but  canst  not  tell  whence 
it  cometh  or  whither  it  goeth  ;  so  is  every  one  that  is  born 
of  the   Spirit."   John,   3  :  8.     There  are  many  opinions 
among  philosophers  about  the  origin  of  wind,  but  we 
have  no  certain  knowledge  of  it ;  we  describe  it  by  its 
effects  and  properties,  but  know  little  of  its  origin :  and 
if  the  works  of  God  in  nature  are  so  abstruse   and  un- 
searchable, how  much  more  are  these  sublime  and  super- 
natural works  of  the  Spirit]  We  are  not  able  to  solve  the 
phenomena  of  nature,  we  can  give  no  account  of  our  own 
formation  in  the  womb.  Eccl.  11  :  5.    Who  can  exactly 
describe  how  the  parts  of  the  body  are  formed  and  the 
soul  infused  1  It  is  curiously  wrought  in  the  lower  parts 
of  the  earth,  as  the  Psalmist  speaks,  Psalm  139  :  15  ;  but 
how,  we  know  not.    Basil  saith,  divers  questions  may  be 
moved  about  a^y,  which  may  puzzle  the  greatest  philo- 
sopher :   we  know  little  of  the  forms  and  essences  of  na- 
tural things,  much  less  of  the  profound  and  abstruse  spi- 
ritual things. 

2.  But  though  we  cannot  pry  into  these  secrets  by  the 
eye  of  reason,  God  hath  revealed  to  us  in  his  word,  that 
it  is  wrought  by  Jiis  own  almighty  power.  Eph.  1  :  19. 
The  apostle  ascribes  this  work  to  the  exceeding  greatness 
of  the  power  of  God  ;  and  this  must  needs  be,  if  we  con- 
sider how  the  Spirit  of  God  expresses  it  in  Scripture  by 
a  new  creation — a  giving  being  to  something  out  of  no- 
thing. Eph.  2  :  10.    In  this  it  differs  from  all  the  effects 
of  human  power;  for  man  always  works  upon  some  pre- 
existent  matter,  but  here  is  no  such  matter.    Nothing  is 
found  in  man  to  contribute  towards  this  work ;  this  su- 


CL  5.)  THE    WORK    OF    THE    SPIRIT.  107 

pernatural  life  is  not  nor  can  it  be  educed  out  of  na 
tural  principles ;  this  wholly  transcends  the  sphere  of  all 
natural  power ;   but  of  this  more  anon. 

3.  This  also  we  may  affirm,   that  the  whole  soul  and 
spirit  is  the  recipient  of  this  divine  life,  and  thus  it  is 
called  a  new  creature,  a  new  man,  having  an  integral  per- 
fection and  fulness  of  all  its  parts  and  members ;  it  be- 
comes light  in  the  mind,  John,  17  :  3;  obedience  in  the 
will,  1  Peter,  1  :  2  ;  in  the  affections  a  heavenly  temper 
and  tenderness,  Col.  3:1,2.    And  here,  we  must  observe, 
lies  one  main  difference  betwixt  a  regenerate  soul  and  a 
hypocrite ;  the  one  is  all  of  a  piece,  as  I  may  say,  the 
principle  of  spiritual  life  runs  into  all  and  every  faculty 
and  affection,  and  sanctifies  or  renews  the  whole  man ; 
whereas  the  change  upon  the  hypocrite  is  but  partial  and 
particular ;  he  may  have  new  light,  but  no  new  love ;  a 
new  tongue,  but  not  a  new  heart ;  this  or  that  vice  may 
be  reformed,    but    the    whole  course  of  his  life  is  not 
altered. 

4.  This  imparting  of  spiritual  life  is  done  instantaneous- 
ly, as  all  creation  work  is ;  hence  it  is  resembled  to  that 
plastic   power  which,  in  a  moment,    made  the  light  to 
shine  out  of  darkness.    So  God  shines  into  our  hearts.  2 
Cor.  4:6.    It  is  true,  a  soul  may  be  a  long  time  under 
the  preparatory  work  of  the  Spirit :  under  convictions  and 
humiliations,  purposes  and  resolutions  ;  he  may  be  attend- 
ing means  and  ordinances,  but  when  the  Spirit  comes  to 
quicken  the  soul  it  is  done  in  a  moment ;  and  O  what  a 
blessed  moment  is  this !  upon  which  the  whole  weight 
of  our  eternal  happiness  depends ;  for  it  is  Christ  in  us, 
Christ  formed  in  us  the  hope  of  glory.  Col.  1  :  27.    And 
our  Lord  expressly  tells  us,  that  except  we  be  regene- 
rate and  born  again,  we  cannot  see  the  kingdom  of  God. 

III.  Consider  the  DESIGN  AND  END  of  God  in  this  his 
quickening  work.  If  we  consult  the  Scriptures  we  shall 
find  this  principle  of  life  is  given  us  in  order  to  our  glo- 


108  THE  METHOD  OP  GRACE.  (Ch.  5. 

rifying  God  in  this  world  by  a  life  of  obedience,  and  our 
enjoying  God  in  tlie  world  to  come. 

1.  Spiritual  life  is  imparted  in  order  to  a  course  of  obe- 
dience in  this  world,  whereby  God  is  glorified.  So  we 
read  in  Eph.  2  :  10,  "  Created  in  Christ  Jesus  unto  good 
works,  which  God  hath  before  ordained  that  we  should 
walk  in  them  :"  habits  are  to  actions  as  the  root  is  to  the 
fruit,  it  is  for  the  fruit  that  we  plant  the  root  and  ingraff 
the  branches.  So  in  Ezek.  36  :  27,  "  I  will  put  my  Spi- 
rit within  you,  and  cause  you  to  walk  in  my  statutes,  and 
ye  shall  keep  my  judgments  and  do  them."  This  is  the 
immediate  design  not  only  of  the  first  principle  of  life 
imparted  to  the  soul,  but  of  all  the  exciting,  actuating 
and  assisting  works  of  the  Spirit  afterwards. 

This  principle  makes  a  sincere  and  true  obedience 
when  it  flows  from  an  inward  vital  principle  of  grace. 
The  hypocrite  is  moved  by  something  from  without,  as 
the  applause  of  men,  the  accommodation  of  fleshly  inte- 
rests, the  force  of  education  :  or  if  there  be  any  thing  from 
within  that  moves  him,  it  is  but  self-interest,  to  quiet  a 
disturbing  conscience  and  support  his  vain  hopes  of  hea- 
ven ;  but  he  never  acts  from  a  new  principle,  a  new  na- 
ture, inclining  him  to  holy  actions.  Sincerity  mainly  lies 
in  the  harmony  and  correspondence  of  actions  to  their 
principles  :  from  this  influence  of  the  Spirit  it  is  that  men 
hunger  and  thirst  for  God,  and  go  to  their  duties  as  hun- 
gry men  do  to  their  meals. 

O  reader,  pause  a  little  upon  this  ere  thou  pass  on,  ask 
thy  heart  whether  it  be  so  with  thee  :  are  holy  duties  na- 
tural to  thee  ]  does  thy  soul  move  and  work  after  God 
by  a  kind  of  supernatural  instinct  ?  This  then  will  be  to 
thee  a  good  evidence  of  thy  integrity. 

From  this  principle  of  life  also  results  the  excellence  of 
our  obedience ;  for  by  virtue  thereof  it  becomes  free  and 
voluntary,  not  forced  and  constrained;  it  drops  like  honey, 
of  its  own  accord,  out  of  the  comb,  Sol.  Song,  4  :  11;  01 


Ch.  5.)  THE    WORK    OF    THE    SPIRIT.  109 

as  waters  from  the  fountain,  without  forcing.  John,  4:14. 
An  unprincipled  professor  must  be  pressed  hard  by  some 
weight  of  affliction  ere  he  will  yield  one  tear  or  pour 
out  a  prayer.  "  When  he  slew  them,  then  they  sought 
him."  Psalm  78  :  34.  The  freedom  of  obedience  is  the 
excellence  of  it,  God's  eye  is  much  upon  that,  1  Cor.  9  : 
1 7 ;  yea,  and  the  uniformity  of  our  obedience,  which  is 
also  a  special  part  of  the  beauty  of  it,  results  from  hence  : 
this  is  it  which  makes  us  holy  in  all  manner  of  conversa- 
tion, or  in  every  point  and  turning  of  our  conversations, 
as  the  original  imports.  1  Pet.  1  :  15.  Whereas  he  that 
is  moved  by  this  or  that  external  accidental  motive  must 
needs  be  very  uneven,  like  "  the  legs  of  a  lame  man,"  as 
the  expression  is,  Prov.  26  :  7,  which  "  are  not  equal." 
Now  a  word  of  God,  and  then  the  discourse  runs  muddy 
and  profane  or  carnal  again  ;  all  the  evenness  and  uni- 
formity in  the  several  parts  of  a  Christian's  life  are  the 
effect  of  this  principle  of  spiritual  life. 

2.  Another  aim  and  design  of  God  in  imparting  this 
principle  of  life,  is  thereby  to  prepare  and  qualify  the 
soul  for  the  enjoyment  of  himself  in  heaven ;  "Except 
a  man  be  born  again  he  cannot  see  the  kingdom  of  God." 
John,  3  :  3.  All  that  shall  possess  that  inheritance  must 
be  begotten  again  to  it,  as  the  apostle  speaks,  1  Pet.  1  : 
3,  4.  This  principle  of  grace  is  the  very  seed  of  that 
glory  ;  it  is  eternal  life  in  the  root  and  principle.  John, 
17  :  3.  By  this  the  soul  is  attempered  and  qualified  foi 
that  state  and  employment.  What  is  the  life  of  glory  but 
the  vision  of  God,  and  the  soul's  assimilation  to  God  by 
that  vision  ]  From  both  which  results  that  unspeakable 
joy  and  delight  which  passeth  understanding.  But  what 
vision  of  God,  assimilation  to  God,  or  delight  in  God  can 
that  soul  have  which  was  never  quickened  with  the  su- 
pernatural principle  of  grace  ]  The  temper  of  such  souls 
is  expressed  in  that  sad  character,  "  My  soul  loathed 
them,  and  their  soul  also  abhorred  me."  Zech.  11  :  8 


110  THE  METHOD  OF  GRACE.  (Ch.  5 

For  want  of  this  vital  principle  it  is  that  the  very  same 
duties  and  ordinances  which  are  the  delight  and  highest 
pleasure  of  the  saints,  are  no  better  than  a  mere  drudgery 
and  bondage  to  others.  Mai.  1  :  13.  Heaven  would  be 
no  heaven  to  a  dead  soul ;  this  principle  of  life,  in  its  daily 
growth  and  improvement,  is  our  meetness  as  well  as  our 
evidence  for  heaven. 

IV.    THIS     QUICKENING     WORK    IS    WHOLLY     SUPERNATU 

RAL  ;  it  is  the  sole  and  proper  work  of  the  Spirit  of  God. 
So  Christ  himself  expressly  asserts  it :  "  That  which  is 
born  of  the  flesh  is  flesh ;  and  that  which  is  born  of  the 
Spirit  is  spirit :  the  wind  bloweth  where  it  listeth,  and 
thou  nearest  the  sound  thereof,  but  canst  not  tell  whence 
it  cometh  nor  whither  it  goeth ;  so  is  every  one  that  is 
born  of  the  Spirit."  John,  3  :  6-8.  Believers  are  the  birth 
or  offspring  of  the  Spirit,  who  produceth  the  new  crea- 
ture in  them  in  a  manner  unintelligible  even  to  them- 
selves. So  far  is  it  above  their  own  ability  to  produce; 
that  it  is  above  their  capacity  to  understand  the  way  of 
its  production:  as  if  you  should  ask,  Do  you  know  from 
whence  the  wind  comes  1  No.  Do  you  know  whither  it 
goes  ?  No.  But  you  hear  and  feel  it  when  it  blows  1  Yes. 
So  is  every  one  that  is  born  of  the  Spirit;  he  feels  the 
efficacy  and  discerns  the  effects  of  the  Spirit  on  his  own 
soul,  but  cannot  understand  or  describe  the  manner  of 
their  production.  This  is  not  only  above  the  carnal,  but 
above  the  renewed  mind  to  comprehend.  We  really  con- 
tribute nothing  to  the  production  of  this  principle  of  life. 
We  may  indeed  be  said  to  concur  with  the  Spirit  in  it; 
there  is  found  in  us  a  capacity,  aptness,  or  receptiveness 
of  it;  our  nature  is  endowed  with  such  faculties  and 
powers  as  are  meet  subjects  to  receive  and  instruments 
to  act  it ;  but  God  only  quickens  the  rational  nature  with 
spiritual  life.  "  Who  raaketh  thee  to  differ  from  another  ? 
And  what  hast  thou  that  thou  didst  not  receive  V9  I  Cor. 
4  :  7.  The  Scriptures  not  only  assert  that  without  him 


Ch.  5.)  THE    WORK    OF    THE    SPIRIT.  Ill 

we  can  do  nothing,  and  that  our  sufficiency  is  of  God, 
John,  15:5;  Mat.  12  :  34 ;  2  Cor.  3:5;  but  they  de- 
clare that  the  carnal  mind  "is  enmity  against  God;"  and 
that  v  e  were  "  enemies  in  our  minds  by  wicked  works." 
Rom.  8:7;  Col.  1  :  21.  That  which  is  born  of  the  flesh 
is  flesh,  a  perishing  thing ;  but  this  principle  of  spiritual 
life  is  not  subject  to  dissolution,  it  is  the  water  that 
springs  up  into  everlasting  life,  John,  4  :  14 ;  the  seed 
of  God,  which  remaineth  in  the  regenerate  soul.  1  John, 
3  :  9.  And  all  this,  because  it  is  born  not  of  corruptible, 
but  of  incorruptible  seed.  1  Peter,  1  :  23.  Our  new  birth 
is  represented  to  us  in  the  Scriptures  as  a  resurrection 
from  the  dead,  a  new  creation ;  Eph.  5  :  14 ;  4  :  24 ;  and 
thus  all  is  ascribed  to  grace. 

If  nature  could  produce  in  any  degree  this  spiritual 
life,  then  the  best  natures  would  be  soonest  quickened 
with  it ;  and  the  worst  natures  not  at  all,  or  last,  and  least 
of  all :  but  we  find  apparently  the  worst  natures  often  re- 
generated, and  the  best  left  in  the  state  of  spiritual  death. 
With  how  many  sweet  virtues  was  the  young  man  adorn- 
ed, Mark,  10  :  21,  yet  graceless  :  and  what  a  sink  of  sin 
was  Mary  Magdalene,  Luke,  7  :  37,  yet  sanctified.  And 
there  is  scarce  any  thing  that  affects  and  melts  the  hearts 
of  christians  more  than  this  comparative  consideration, 
when  they  consider  vessels  of  gold  cast  away,  and  leaden 
ones  chosen  for  such  noble  uses.  So  that  it  is  plain  enough 
to  all  wise  and  humble  souls,  that  this  new  life  is  wholly 
of  supernatural  production. 

V.  I  shall  briefly  represent  THE  NECESSARY  ANTECE- 
DENCY of  this  quickening  work  of  the  Spirit  to  our  first 
closing  with  Christ  by  faith  ;  and  this  will  appear  if  you 
consider  the  nature  of  the  vital  act  of  faith,  which  is  the 
soul's  receiving  of  Christ  and  resting  upon  him  for  par- 
don and  salvation  :  in  which  two  things  are  necessarily 
included, 

1.  The  renouncing  of  all  other  hopes  and  dependencies 


112  THE  METHOD  OP  GRACE.  (Ch.  5 

whatsoever.  Self  in  all  its  acceptations,  natural,  sinful  and 
moral,  is  now  to  be  denied  and  renounced  for  ever,  else 
Christ  can  never  be  received,  Rom.  10  :  3,  not  only  self 
in  its  vilest  pollutions,  but  self  in  its  richest  ornaments 
and  endowments :  but  this  is  as  impossible  to  the  unre- 
nowed  and  natural  man,  as  it  is  for  rocks  or  mountains  to 
start  from  their  centre  and  fly  like  wandering  atoms  in 
the  air :  nature  will  rather  choose  to  run  the  hazard  of 
everlasting  damnation,  than  escape  it  by  a  total  renuncia- 
tion of  its  beloved  lusts  or  self-righteousness  :  this  super- 
natural work  necessarily  requires  a  supernatural  princi 
pie.  Rom.  8  :  2. 

2.  The  opening  the  heart  fully  to  Christ,  without  which 
Christ  can  never  be  received,  Rev.  3  :  20,  is  also  the  effect 
of  the  quickening  Spirit,  the  Spirit  of  life  which  is  in 
Christ  Jesus.  Sooner  may  we  expect  to  see  the  flowers 
and  blossoms  open  without  the  influence  of  the  sun,  than 
the  heart  and  will  of  a  sinner  open  to  receive  Christ  with- 
out a  principle  of  spiritual  life  first  derived  from  him  : 
and  this  will  be  past  doubt  to  all  that  consider  not  only 
the  impotence  but  the  ignorance,  prejudice  and  aversion 
of  nature,  by  which  the  door  of  the  heart  is  barred  and 
chained  against  Christ.  John,  5  :  40.  So  that  if  any  have 
the  heart  opened  to  receive  him,  it  is  the  Lord  that  opens 
it  by  his  almighty  power. 

INFERENCE  1.  If  such  be  the  nature  and  necessity  of 
this  principle  of  divine  life,  it  follows  that  unregeneratt 
men  are  no  better  than  dead  men.  So  the  text  represents 
them.  "  You  hath  he  quickened  who  were  dead  in  tres- 
passes and  sins  :"  spiritually  dead  though  naturally  alive, 
yea,  and  lively  too  as  any  other  persons  in  the  world. 

To  all  those  things  that  are  natural,  they  are  alive  : 
they  can  understand,  reason,  discourse,  project  and  con- 
trive as  \vell  as  others ;  they  can  eat,  drink,  and  build, 
plant,  and  receive  the  natural  comfort  of  these  things 
as  much  as  any  others.  So  their  life  is  described,  Job, 


Ch.5.)  THE    WORK    OF    THE    SPIRIT.  113 

21  :  12,  They  "  take  the  timbrel  and  harp,  and  rejoice  at 
the  sound  of  the  organ  ;  they  spend  their  days  in  wealth." 
And  James,  5:5,  "  Ye  have  lived  in  pleasure  on  the 
earth,"  as  the  fish  lives  in  the  water,  its  natural  element, 
and  yet  this  natural,  sensual  life  is  not  allowed  the  name 
of  life,  1  Tim.  5:6;  such  persons  are  dead  whilst  they 
live;  it  is  a  base  and  ignoble  life  to  have  a  soul  only  to 
preserve  the  body,  or  to  enable  a  man  for  a  few  years  to 
eat,  and  drink,  and  talk,  and  laugh,  and  then  die.  But  spi- 
ritually considered,  they  are  dead ;  without  life,  sense 
or  motion  towards  God  and  the  things  that  are  above  : 
their  understandings  are  dead,  1  Cor.  2  :  14,  and  receive 
not  the  things  that  are  of  God ;  their  wills  are  dead,  and 
move  not  to\vards  Jesus  Christ.  John,  6  :  65.  Their  af- 
fections are  dead,  even  to  the  most  excellent  and  spiritual 
objects ;  and  all  their  duties  are  dead  duties,  without  life 
or  spirit.  This  is  the  sad  case  of  the  unregenerate  world. 

2.  This  speaks  encouragement  to  ministers  and  parents 
to  expect  success  at  lasty  even  with  those  that  yet  give  little 
7wpe  of  conversion. 

The  work  you  see  is  the  Lord's ;  when  the  Spirit  of 
life  comes  upon  their  dead  souls  they  shall  believe,  and 
be  made  willing :  till  then  we  do  but  plough  upon  the 
rocks  :  yet  let  not  our  hand  slack  in  duty ;  pray  for  them 
and  plead  with  them  :  you  know  not  in  which  prayer  or 
exhortation  the  Spirit  of  life  may  breathe  upon  them. 
"  Can  these  dry  bones  live?"  Yes,  if  the  Spirit  of  life 
from  God  breathe  upon  them  they  can,  and  shall  live  : 
what  though  their  dispositions  be  averse  to  all  things  that 
are  spiritual  and  serious,  yet  even  such  have  been  rege- 
nerated when  more  sweet  and  promising-  natures  have 
been  passed  by  and  left  under  spiritual  death.  Mr.  Ward 
said  of  his  brother,  a  man  of  great  gifts  yet  of  a  very  bad 
temper,  though  my  brother  Rogers  has  grace  enough  for 
two  men,  he  has  not  half  enough  for  himself.  It  may  be 
you  have  prayed  and  striven  long  with  your  relations  a*»d 


114  THE    METHOD    OF    GRACE.  (Ch.  5 

to  little  purpose,  yet  be  not  discouraged.  How  often  was 
Mr.  John  Rogers,  that  famous  and  successful  divine,  a 
grief  of  heart  to  his  relations  in  his  younger  years,  prov- 
ing a  wild  young  man,  to  the  great  discouragement  of  his 
pious  friends ;  yet,  at  last,  the  Lord  graciously  changed 
him,  so  that  Mr.  Richard  Rogers  would  say,  when  he 
would  exercise  the  utmost  degree  of  charity  or  hope  for 
any  that  at  present  were  vile  and  worthless,  I  will  never 
despair  of  any  man  for  John  Rogers'  sake. 

3.  How  honorable   are   christians   by    their  new  birth! 
They  are  "  born,  not  of  blood,  nor  of  the  will  of  the  flesh, 
nor  of  the  will  of  man,  but  of  God,"  John,  1  :  13,  not  in  a 
mere  natural  way,  but  in  a  spiritual   and  supernatural : 
they  are  the  offspring  of  God,  the  children  of  the  Most 
High,  as  well  by  regeneration  as  by  adoption ;  which  is 
the  greatest  advancement  of  the  human  nature,  next  to 
its  union  with  the  divine  nature  of  Christ.    Oh,  what  ho- 
nor is  this  for  a  poor  sinful  creature,  to  have  the  very  life 
of  God  breathed  into  his  soul !    All  other  dignities  of  na- 
ture are  trifles  compared  with  this ;  this  makes  a  Chris- 
tian a  sacred  hallowed  thing,  the  living  temple  of  God, 
1  Cor.  6  :  19,  the  special  object  of  his  delight. 

4.  How  deplorable  is  the  condition  of  the  unregenerate 
world.    They  are  but  as  dead  men.    As  there  is  no  beauty 
in  the  dead,  all  their  loveliness  goes  away  at  death,  so 
there  is  no  spiritual  beauty  or  loveliness  in  any  that  are 
unregenerate.  It  is  true,  many  of  them  have  excellencies 
which  adorn  their  conversation  in  the  eyes  of  men ;  but 
what  are  all  these  but  so  many  sweet  flowers  strewed 
over  a  body  where  no  life  is.    The  dead  have  no  pleasure 
or  delight ;  even  so  the  unregenerate  are  incapable  of  the 
delights  of  tbe  Christian  life  ;   "  to  be  spiritually-minded 
is  life  and  peace,"  Rom.  3:6;  that  is,   this  is  the  only 
serene,  placid,  and  pleasant  life.    The  dead  have  no  heat, 
they  are  cold  as  clay  ;  so  are  all  the  unregenerate  towards 
Q-od  and  things  above ;  their  affections  to  him  are  cold 


Ch.  5.)  THE    WORK    OF    THE    SPIRIT.  115 

and  frozen  :  that  which  makes  a  gracious  heart  melt  will 
not  make  an  unregenerate  heart  move.  The  dead  must 
be  buried,  so  must  the  unregenerate  be  buried  out  of 
God's  sight ;  buried  in  the  lowest  hell,  in  the  place  of 
darkness  for  ever.  John,  3  :  3.  Wo  to  the  unregenerate, 
good  had  it  been  for  them  had  they  never  been  born  ! 

5.  How  greatly  are  all  men  concerned  to  examine  their 
condition  with  respect  to  spiritual  life  and  death!  It 
is  very  common  for  men  to  presume  upon  their  union 
with  and  interest  in  Christ.  This  privilege  is  by  com- 
mon mistake  extended  generally  to  all  that  profess  the 
Christian  religion  and  practise  the  external  duties  of  it, 
when,  in  truth,  no  more  are  united  to  Christ  than  are 
quickened  by  the  Spirit  of  life  which  is  in  Christ  Jesus. 
Rom.  8  :  1,  2.  O  try  your  interest  in  Christ  by  this  rule. 
If  I  am  quickened  by  Christ,  I  have  union  with  Christ.  If 
there  be  spiritual  sense  in  your  souls,  there  is  spiritual 
life  in  them.  There  are  senses  belonging  to  the  spiritual 
as  well  as  to  the  animal  life,  Heb.  5:14;  they  can  feel 
and  sensibly  groan  under  soul  pressures  and  burdens  of 
sin.  Rom.  7  : 24.  The  dead  feel  not,  moan  not  under 
the  burdens  of  sin  as  the  living  do :  they  may  be  sensible 
indeed  of  the  evil  of  sin  with  respect  to  themselves,  but 
not  as  against  God ;  damnation  may  scare  them,  but 
pollution  doth  not ;  hell  may  frighten  them,  but  not  the 
offending  of  God. 

If  there  be  spiritual  hunger  and  thirst  it  is  a  sweet  sign 
of  spiritual  life ;  this  sign  agrees  to  Christians  of  a  day 
old.  Even  new-born  babes  desire  the  sincere  milk  of  the 
word.  1  Pet.  2  :  2.  If  spiritual  life  be  in  you,  you  know 
how  to  expound  that  scripture,  "As  the  hart  panteth 
after  the  water  brook,  so  panteth  my  soul  after  thee,  O 
God,"  Psalm  42  :  1,  without  any  other  interpreter  than 
your  own  experience  :  you  will  feel  somewhat  like  the 
gnawing  of  an  empty  stomach  making  you  restless  during 
the  interruption  of  your  daily  communion  with  the  Lord. 


116  THE    METHOD    OF    GRACE.  ( Ch.  5. 

If  there  be  spiritual  conflicts  with  sin,  there  is  spiritual 
life  in  your  souls.  Gal.  5  :  17.  Not  only  a  combat  between 
light  in  the  higher,  and  sense  in  the  lower  faculties  ;  not 
only  opposition  to  more  gross  external  corruptions,  that 
carry  more  infamy  and  horror  with  them  than  ther  sing 
do;  but  the  heart  will  be  the  seat  of  war;  and  the  moro 
inward  and  secret  any  lust  is,  by  so  much  the  more  will 
it  be  opposed  and  mourned  over. 

In  a  word,  the  weakest  Christian  may,  upon  impartial 
observation,  find  such  signs  of  spiritual  life  in  himself — if 
he  will  allow  himself  time  to  reflect  upon  the  bent  and 
frame  of  his  own  heart — as  desires  after  God;  conscience 
of  duties  ;  fears,  cares  and  sorrows  about  sin  ;  delight  in 
the  society  of  heavenly  and  spiritual  men ;  and  a  loathing 
and  burden  in  the  company  of  vain  and  carnal  persons. 

Objection.  O  but  I  have  a  very  dead  heart  to  spiritual 
things  ! 

Answer.  It  is  a  sign  of  life,  that  you  feel  and  are  sen- 
sible of  that  deadness  ;  and  besides,  there  is  a  great  dif- 
ference between  spiritual  deadness  and  death  ;  the  one  is 
the  state  of  the  unregenerate,  the  other  is  the  disease  of 
regenerate  men. 

Object.  Some  signs  of  spiritual  life  are  slear  to  me,  but 
I  cannot  close  with  others. 

Ans.  If  you  can  really  close  with  any,  it  may  satisfy 
you,  though  you  be  dark  in  others ;  for  if  a  child  cannot 
walk,  yet  jf  it  can  take  its  food  ;  if  it  cannot  take  its  food, 
yet  if  it  can  cry ;  yea,  if  it  cannot  cry,  yet  if  it  oreatl.e,  it 
is  alive. 


Ch.  60  SAVING    FAITH.  117 


CHAPTER   VI. 

THE    ACT    BY    WHICH    WE    EFFECTUALLY    APPLY    CHRIST    TO 
OUR    OWN    SOULS  ;    OR    SAVING    FAITH. 

But  as  many  as  received  him,  to  tliem  gave  he  power  to  be- 
come the  sons  of  God  ;  even  to  them  that  believe  on  his 
name.  John,  1  :  12. 

No  sooner  is  the  soul  quickened  by  the  Spirit  of  God, 
but  it  answers,  in  some  measure,  the  end  of  God  in  that 
work,  by  its  active  reception  of  Jesus  Christ  in  the  way  of 
believing.  What  this  vital  act  of  faith  is  upon  which  de- 
pends our  interest  in  Christ  and  everlasting  blessed- 
ness, this  scripture  will  show;  in  which  observe  three 
things : 

1.  The  privilege  conferred  is  a  very  high  and  glorious 
one,  than  which  no  created  being  is  capable  of  greater : 
"  power  to  become  the  sons  of  God."    The  word  render- 
ed power  is  one  of  large  extent  and  signification,  and  is 
by  some  rendered   this  right,  by  others  this   dignity,  by 
others  this  prerogative,  this  privilege  or  honor.   It  implies 
a  title  or  right   to  adoption,  not  only  with  respect  to  the 
present  benefits  of  it  in  this  life,  but  also  to  that  blessed 
inheritance  which  is  laid  up  in  heaven  for  the  sons  of 
God.    O  what  an  honor,  dignity  and  privilege  is  this  ! 

2.  The  subjects  of  this   privilege   are  described  :  "  As 
many  as  received  him."     This   text  describes   them  by 
that  very  grace,  faith,  which  gives  them   their  title  and 
right  to  Christ  and  his  benefits ;   and  by  that  very  act  of 
faith,  which  primarily  confers  their  right  to  his  person, 
and  secondarily  to  his  benefits,  viz.  receiving  him.     There 
are  many  graces  besides  faith,  but  faith  only  is  the  grace 
that  gives  us  right  to  Christ ;   and  there  are  many  acts  of 
faith  besides  receiving,  but  this  receiving  or  embracing 


118  THE  METHOD  OF  GRACE.  (Ch.  6. 

Christ  is  the  justifying  and  saving  act :  "  As  many  as  re 
ceived  him,"  as  many,  be  they  of  any  nation,  sex,  age  or 
condition.  For  "  there  is  neither  Greek  nor  Jew,  cir- 
cumcision nor  uncircumcision,  Barbarian,  Scythian,  bond 
nor  free  :  but  Christ  is  all,  and  in  all."  Col.  3  :  11.  No- 
thing but  unbelief  bars  men  from  Christ  and  his  benefits. 
As  many  as  received  him :  the  word  signifies  "  to  accept, 
take,"  or,  as  we  fitly  render  it,  to  receive,  assume,  or 
take  to  us  ;  a  word  most  aptly  expressing  the  nature  and 
office  of  faith,  yea,  the  very  justifying  and  saving  act ; 
and  we  are  also  needfully  to  note  its  special  object,  not  Ms, 
but  Him,  his  person  as  he  is  clothed  with  his  offices,  and 
not  only  his  benefits  and  privileges ;  these  are  secondary 
and  consequential  to  our  receiving  him.  So  that  it  is  a 
receiving,  assuming  or  accepting  the  Lord  Jesus  Christ 
which  must  have  respect  to  the  tenders  and  proposals  of 
the  Gospel,  "for  therein  is  the  righteousness  of  God  re- 
vealed from  faith  to  faith,"  Rom.  1  :  17,  therein  is  Jesus 
Christ  revealed,  proposed  and  offered  unto  sinners,  as 
the  only  way  of  justification  and  salvation;  which  Gospel 
offer,  as  before  was  shown,  is  therefore  ordinarily  neces- 
sary to  believing.  Rom.  10  :  11,  &c. 

3.  This  description  is  yet  further  explained  by  the  ad- 
ditional exegetical  clause,  even  to  tJiem  that  believe  on  his 
name.  Here  the  terms  are  varied,  though  the  things 
expressed  in  both  are  the  same ;  what  he  there  called 
receiving,  is  here  called  believing  on  his  name,  to  show 
us  that  the  very  essence  of  saving  faith  consists  ii  our 
receiving  Christ.  By  his  name  we  are  to  understand 
Christ  himself:  it  is  usual  to  take  these  two,  believing  in 
him  and  believing  in  his  name,  as  terms  convertible  and 
of  the  same  import.  Hence  we  draw  this  proposition  : 

The  receiving  of  the  Lord  Jesus  Christ  is  that  saving  and 
vital  act  of  faith  ivhich  gives  the  soul  right  both  to  his  per 
son  and  benefits. 


Ch  6.)  SAVING    FAITH.  119 

We  cannot  act  spiritually  till  we  begin  to  live  spiri- 
tually :  the  Spirit  of  life  must  first  join  himself  to  us 
in  his  quickening  work,  as  shown  in  the  last  chapter, 
This  being  done,  we  begin  to  act  spiritually,  by  taking 
hold  upon  or  receiving  Jesus  Christ,  which  is  the  point 
now  to  be  considered. 

The  soul  is  the  life  of  the  body,  faith  is  the  life  of  the 
soul,  and  Christ  is  the  life  of  faith.  There  are  several 
kinds  of  faith  besides  saving  faith,  and  in  saving  faith 
there  are  several  acts,  besides  the  justifying  or  saving 
act ;  but  this  receiving  act,  which  is  our  present  subject, 
Is  that  upon  which  both  our  righteousness  and  eternal 
happiness  depend;  by  this  it  is  that  we  are  justified  and 
saved  :  "  To  as  many  as  received  him,  to  them  gave  he 
power  to  become  the  sons  of  God."  Yet  it  doth  not  jus- 
tify and  save  us  by  reason  of  any  proper  dignity  that  is 
found  in  this  act,  but  by  reason  of  the  object  it  receives 
or  apprehends.  The  same  thing  is  often  expressed  in 
Scripture  by  other  terms,  as  "  coming  to  Christ,"  John, 
6  :  35  ;  trusting  or  staying  upon  Christ ;  Isa.  50  :  10  ;  but 
whatever  is  found  in  those  expressions  is  all  compre- 
hended in  this. 

I  proceed  then  to  explain  the  nature  of  this  receiving 
of  Christ  and  show  what  it  includes  ;  to  prove  that  this  is 
the  justifying  and  saving  act  of  faith;  to  show  the  excel- 
lency of  this  act  of  faith  ;  to  remove  some  mistakes,  and 
give  a  true  account  of  the  dignity  and  excellency  of  this 
act ;  and  then  to  bring  home  all  in  a  proper  application. 

I.  I  will  endeavor  to  explain  THE  NATURE  of  this  re- 
ceiving of  Christ,  and  show  what  is  implied  in  it  :  indeed, 
it  involves  many  deep  mysteries  and  things  of  greatest 
weight.  People  are  generally  very  ignorant  and  unac- 
ouainted  with  the  importance  of  this  expression.  They 
have  slight  thoughts  of  faith  who  never  passed  under  the 
illuminating,  convincing,  and  humbling  work  of  the  Spi 
*it :  but  we  shall  find  that  saving  faith  is  quite  another 


120  METHOD    OF    GRACE.  ( Ch.  6. 

thing,  and  differs  in  its  whole  kind  and  nature  from  that 
traditional  faith  and  common  assent  which  is  so  fatally 
mistaken  for  it  in  the  world. 

1.  It  is  evident  that  no  man  can  receive  Jesus  Christ 
in  the  darkness  of  natural  ignorance:  we  must  understand 
and  discern  who  and  what  he  is  whom  we  receive  to  be 
"  the  Lord  our  righteousness."    If  we  know  not  his  per- 
son and  his  offices,  we  do  not  take,  but  mistake  Christ. 
It  is  a  good  rule   in  the  civil  law,  Non  consentit  qui  non 
sentit.    A  mistake  of  the   person   invalidates  the  match. 
They  that  take  Christ  for  a  mere  man,  or  deny  the  satis- 
faction of  his  blood,  or  divest  him  of  his  human  nature,  or 
deny  any  of  his  most  glorious  and  necessary  offices,  let 
them  cry  up  as  high  as  they  will   his  spirituality,  glory, 
and  exemplary  life  and   death,   they  can  never  receive 
Jesus  Christ  aright.   This  is  such  a  flaw  in  the  very  foun- 
dation of  faith  as  undoes   and  destroys  all.    All  saving 
faith  is  founded  in  light  and  knowledge,   and  therefore  it 
is  called  knowledge,  Isa.  53  :  11 ;  and  seeing  is  inseparably 
connected  with  believing,   John,  6  :  40.     Men  must  hear 
and  learn  of  the  Father  before  they  can  come  to  Christ. 
John,  6  :  45.     The  receiving  act  of  faith  is  directed  and 
guided  by  knowledge.    I  will  not  presume   to  state  the 
degree  of  knowledge  which  is  absolutely  necessary  to  the 
reception  of  Christ ;  I  know  the  first  actings  of  faith  are, 
in  most  Christians,  accompanied  with  much  darkness  and 
confusion  of  understanding  :  but  yet  we  must  say  in  the 
general,  that  wherever  faith  is,  there  is  so  much  light  as 
is  sufficient  to  discover  to  the  soul  its  own  sins,  dangers 
and   wants,  and  the  all-sufficiency,  suitableness  and  ne- 
cessity of  Christ  for  the  supply  and  remedy  of  all ;  and 
without  this  Christ  cannot  be  received.    "  Come  unto  me, 
all  ye  that  labor  and  are  heavy  laden,  and  I  will  give  you 
rest."  Matt.  11 :  28. 

2.  The    receiving   of  Christ   necessarily   implies    the 
assent  of  the  understanding  to  the  truths  of  Christ  reveal- 


Ch.6.)  SAVING    FAITH.  121 

ed  in  the  Gospel ;  his  person,  natures,  offices,  his  incar- 
nation, death,  and  satisfaction  ;  which  assent,  though  it  be 
not  in  itself  saving  faith,  yet  is  the  foundation  and  ground- 
work of  it ;  it  being  impossible  the  soul  should  receive 
and  embrace  what  the  mind  does  not  assent  to  as  true 
and  infallibly  certain.  True  faith  rests  upon  the  testimony 
of  God  as  unquestionable.  This  assent  of  faith  is  called 
our  receiving  the  witness  of  God,  1  John,  5:9;  our  set- 
ting to  our  seal  that  God  is  true,  John,  3  :  33.  The  di- 
vine verity  is  the  very  object  of  faith  :  into  this  we  re- 
solve our  faith.  "  Thus  saith  the  Lord/*  is  that  firm  foun- 
dation upon  which  our  assent  is  built.  And  thus  we  see 
good  reason  to  believe  those  profound  mysteries  of  the 
incarnation  of  Christ ;  the  union  of  the  two  natures  in  his 
wonderful  person ;  the  union  of  Christ  and  believers ; 
though  we  cannot  understand  these  things  by  reason  of 
the  darkness  of  our  minds.  It  satisfies  the  soul  to  find 
these  mysteries  in  the  written  word ;  upon  that  founda- 
tion it  firmly  builds  its  assent ;  and  without  such  an  as- 
sent of  faith  there  can  be  no  embracing  of  Christ.  All 
acts  of  faith  and  religion,  without  assent,  are  but  as  so 
many  arrows  shot  at  random  into  the  open  air,  they  sig- 
nify nothing  for  want  of  a  fixed  determinate  object. 

It  is  therefore  the  policy  of  Satan,  by  injecting  athe- 
istical thoughts,  (with  which  young  converts  often  find 
themselves  greatly  tried,)  to  undermine  and  destroy  the 
whole  work  of  faith.  But  God  makes  his  people  victori- 
ous over  them :  yea,  and  they  do  assent  to  the  truths  of 
the  word  even  at  the  time  when  they  think  they  do  not  ; 
as  appears  by  their  tenderness  and  fear  of  sin,  their  dili- 
gence and  care  in  duty.  If  I  discern  these  things  in  a 
Christian's  life,  he  must  excuse  me  if  I  believe  him  not, 
wlisn  he  says  he  does  not  assent  to  the  truths  of  the 
Gospel. 

3.  Our  receiving  Christ  necessarily  implies  our  hearty 
approbation,  liking  and  estimation  ;  yea,  the  acquiescence 

Method  of  Grace.  6 


122  METHOD    OF    GRACE.  (Ch.t 

of  our  very  souls  in  Jesus  Christ,  as  the  most  excellent, 
suitable,  and  complete  remedy  for  all  our  wants,  sins 
and  dangers  that  ever  could  be  prepared  by  the  wisdom 
and  love  of  God  for  us.  We  must  receive  him  with  such 
a  frame  of  heart  as  rests  upon  and  trusts  in  him,  if  ever 
v\  e  receive  him  aright.  To  them  that  believe  he  is  pre- 
cious. 1  Pet.  2  :  7.  This  is  the  only  sovereign  remedy  in 
all  the  world  that  is  full  and  efficacious  enough  to  cure 
our  wounds  :  and  as  Christ  is  most  highly  esteemed  and 
heartily  approved  as  the  only  remedy  for  our  souls,  so 
the  sovereign  grace  and  wisdom  of  God  are  admired,  and 
the  way  and  method  he  has  taken  to  save  poor  souls  by 
Jesus  Christ,  most  heartily  approved  as  the  most  apt  and 
excellent  method  both  for  his  glory  and  our  good  ;  for  it 
is  plain  that  none  will  espouse  themselves  with  conjugal 
affection  to  the  person  whom  they  esteem  not  as  the  best 
for  them  that  can  be  chosen.  None  will  forsake  and  quit 
all  for  His  sake,  except  they  account  him  as  the  spouse 
did,  "  The  chiefest  among  ten  thousand." 

There  are  two  things  in  Christ  which  must  gain  the 
greatest  approbation  in  the  soul  of  a  poor  convinced  sin 
ner  and  bring  it  to  rest  upon  him.  It  can  find  nothing  in 
Christ  that  is  distasteful  or  unsuitable  to  it,  as  it  finds  in 
the  best  creatures.  In  him  is  no  weakness,  but  a  fulness  of 
all  saving  power,  "  able  to  save  to  the  uttermost :"  no 
pride,  causing  him  to  scorn  and  contemn  the  most  wretch- 
ed soul  that  comes  to  him :  no  inconstancy  or  levity,  to 
cause  him  to  cast  off  the  soul  whom  he  hath  once  receiv- 
ed :  no  passion,  but  a  Lamb  for  meekness  and  patience. 
There  is  no  spot  to  be  found  in  him,  He  is  "  altogether 
lovely."  Sol.  Song,  5  :  16. 

And  again,  as  the  believer  can  find  nothing  in  Christ 
that  is  distasteful,  so  he  finds  nothing  wanting  in  Christ 
that  is  necessary  or  desirable.  Such  is  the  fulness  of 
wisdom,  righteousness,  sanctification  and  redemption  in 
Christ,  that  nothing  is  left  to  be  desired  but  the  full  en- 


Ch.6.)  SAVING    FAITH.  123 

joyment  of  him.  O,  saith  the  soul,  how  completely  happy 
shall  I  be  if  I  can  but  win  Christ !  I  would  not  envy  the 
nobles  of  the  earth  were  1  but  in  Christ.  I  am  hungry 
and  athirst,  and  Christ  is  meat  indeed  and  drink  indeed 
this  is  the  best  thing  in  all  the  world  for  me,  because  so 
necessary  and  so  suitable  to  the  needs  of  a  soul  ready  to 
perish.  I  am  a  law-condemned  and  a  self-condemned  sin- 
ner trembling  for  fear  of  the  execution  of  the  curse  upon 
me  every  moment ;  in  Christ  is  complete  righteousness 
to  justify  my  soul ;  O  there  is  nothing  better  for  me  than 
Christ. -I  see  myself  plunged,  both  in  nature  and  practice, 
into  the  odious  pollutions  of  sin,  and  in  Christ  is  a  foun- 
tain opened  for  sin  and  for  un cleanness  :  his  blood  is  a 
fountain  of  merit,  his  Spirit  is  a  fountain  of  holiness  and 
purity  :  none  but  Christ,  none  but  Christ.  O  the  manifold 
wisdom  and  unsearchable  love  of  God,  to  prepare  and 
furnish  a  Savior  so  fully  answering  all  the  needs,  all  the 
distresses,  all  the  fears  and  burdens  of  a  poor  sinner ! 
Thus  the  believing  soul  approves  of  Christ  as  best  for  it ; 
and  thus  in  believing  it  gives  glory  to  God.  Rom.  4  :  21. 

4.  Receiving  Christ  consists  in  the  consent  and  choice,  of 
the  will ;  and  this  is  the  opening  of  the  heart  and  stretch- 
ing forth  of  the  soul  to  receive  him  :  "  Thy  people  shall 
be  willing  in  the  day  of  thy  power.'*  Psalm  110  :  3. 

It  is  the  great  design  and  main  scope  of  the  Gospel  to 
bring  over  the  wills  of  poor  sinners  to  this.  It  was  the 
great  complaint  of  Christ  against  the  incredulous  Jews, 
"  Ye  will  not  come  unto  me  that  ye  might  have  life." 
John,  5  :  40.  The  saving,  justifying  act  of  faith  lies  prin- 
cipally in  the  consent  of  the  will,  which  consent  is  the  ef- 
fect of  the  almighty  power  of  God.  Eph.  1  :  19.  He  al- 
lures and  draws  the  will  to  Christ,  and  he  draws  with  the 
cords  of  a  man,  that  is,  he  prevails  with  it  by  rational  ar- 
guments. The  soul  being  prepared  by  conviction  of  its 
lost  and  miserable  state  by  sin,  and  that  there  is  but  one 
door  of  hope  open  to  it  for  an  escape  from  the  wrath  to 


124  METHOD    OF    GRACE.  (Ch.6. 

come,  which  is  Christ ;  being  also  satisfied  of  the  fulness 
and  completeness  of  his  saving  ability,  and  of  his  willing 
ness  to  apply  it  for  our  salvation  upon  such  just  and  equal 
terms  ;  this  cannot  but  prevail  with  the  will  of  a  poor  dis 
tressed  sinner  to  consent  and  choose  him. 

5.  The  last  and  principal  thing  included  in  our  receiv- 
ing Christ,  is  the  respect  that  this  act  of  acceptance  has 
to  the  terms  upon  ivhich  Christ  is  tendered  to  us  in  the  Gos 
pel.  "  So  we  preach,  and  so  ye  believed."  1  Cor.  15  :  11. 
Faith  answers  to  the  gospel-offer  as  the  impress  upon  the 
wax  does  to  the  engraving  in  the  seal ;  and  this  is  of 
principal  consideration,  for  there  is  no  receiving  Christ 
upon  any  other  terms  but  his  own  proposed  in  the  Gos- 
pel to  us.  He  will  never  come  lower  nor  make  them 
easier  than  they  are  ;  we  must  either  receive  him  upon 
these,  or  part  with  him  for  ever,  as  thousands  do  who 
could  agree  to  some  articles  of  the  gospel  terms,  but 
rather  choose  to  be  damned  for  ever  than  submit  to  all. 
This  is  the  great  controversy  betwixt  Christ  and  sinners  ; 
upon  this  many  thousands  break  off  the  treaty,  and  part 
with  Christ  because  he  will  not  come  to  their  terms  ;  but 
every  true  believer  receives  him  upon  his  own  ;  their  ac- 
ceptance of  him  by  faith  is  in  all  things  consentaneous  to 
the  overtures  made  by  him  in  the  written  word.  So  he 
tenders  himself,  and  so  they  receive  him ;  as  will  be  evi- 
dent in  the  following  particulars. 

(1.)  The  Gospel  offers  Christ  to  us  sincerely  and  really, 
and  so  the  true  believer  receives  and  accepts  him,  even 
with  a  "  faith  unfeigned."  1  Tim.  1:5.  If  ever  the  soul 
be  serious  and  in  earnest  in  any  thing,  it  is  so  in  this. 
Can  we  suppose  him  that  flies  for  his  life  to  the  refuse 
city,  to  be  serious  and  in  earnest  to  escape  the  avenger  of 
Mood  who  pursues  him  ]  Then  is  the  heart  of  a  convin- 
ced sinner  serious  in  this  matter ;  for  under  this  figure  is 
the  work  of  faith  presented  to  us,  Heb.  6:18. 

(2.)  Christ  is  offered  to  us  in  the  Gospel  entirely  and 


Ck.G.,  SAVING    FAITH.  125 

undivided/ i/,  as  clothed  with  all  his  offices,  priestly,  pro- 
phetical, and  regal ;  as  Christ  Jesus  the  Lord,  Acts,  16  : 
31 ;  and  so  the  true  believer  receives  him.  The  hypocrite, 
like  the  harlot,  is  for  dividing,  but  the  sincere  believer 
finds  his  need  of  every  office  of  Christ,  and  knows  not 
how  to  want  any  thing  that  is  in  him.  His  ignorance 
makes  him  necessary  and  desirable  as  a  prophet :  his 
guilt  makes  him  necessary  as  a  priest :  his  strong  and 
powerful  lusts  and  corruptions  make  him  necessary  as  a 
king :  and  in  truth  he  sees  not  any  thing  in  Christ  that 
he  can  spare ;  he  needs  all  that  is  in  Christ,  and  admires 
infinite  wisdom  in  nothing  more  than  the  investing  Christ 
with  all  these  offices,  which  are  so  suited  to  the  poor  sin- 
ner's wants  and  miseries.  As  the  three  offices  are  undivi- 
ded in  Christ,  so  they  are  in  the  believer's  acceptance ) 
and  before  this  trial  no  hypocrite  can  stand ;  for  all  hy 
pocrites  reject  and  quarrel  with  something  in  Christ} 
they  like  his  pardon  better  than  his  government.  They 
call  him  indeed  Lord  and  Master,  but  it  is  an  empty  title 
they  bestow  upon  him ;  for  let  them  ask  their  own  hearts 
if  Christ  be  Lord  over  their  thoughts  as  well  as  words  ; 
over  their  secret  as  well  as  open  actions  ;  over  their  dar- 
ling lusts  as  well  as  others  ;  let  them  ask,  who  will  ap- 
pear to  be  Lord  and  Master  over  them,  when  Christ  and 
the  world  come  in  competition — when  the  pleasures  of 
sin  shall  stand  upon  one  side,  and  sufferings  to  death  and 
deepest  points  of  self-denial  upon  the  other  side  ]  Surely 
it  is  the  greatest  affront  that  can  be  offered  to  the  Divine 
Wisdom  and  Goodness  to  separate  in  our  acceptance 
what  is  so  united  in  Christ  for  our  salvation  and  happi- 
ness. As  without  any  one  of  these  offices  the  work  oi 
our  salvation  could  not  be  completed,  so  without  accept- 
ance of  Christ  in  them  all,  our  union  with  him  by  faith 
cannot  be  completed.  The  gospel-offer  of  Christ  includes 
all  his  offices,  and  gospel-faith  just  so  receives  him  :  to 
submit  to  him,  as  well  as  to  be  redeemed  by  him  ;  to  imi 


126  METHOD    OF    GRACE.  (Ch.  6. 

/ate  him  in  the  holiness  of  his  life  as  well  as  to  reap  the 
fruits  of  his  death.  It  must  be  an  entire  receiving  of  the 
Lord  Jesus  Christ. 

(3.)  Christ  is  offered  to  us  in  the  Gospel  exclusively,  as 
the  only  Savior  of  sinners,  with  whose  blood  and  inter- 
cession nothing  is  to  be  mixed ;  but  the  soul  of  a  sinner 
is  singly  to  rely  and  depend  on  him,  and  no  other.  Acts 
4  :  12,  1  Cor.  3:11.  And  so  faith  receives  him,  "  I  will 
make  mention  of  thy  righteousness,  even  of  thine  only." 
Psalm  71  :  16.  "  And  be  found  in  him,  not  having  mine 
own  righteousness,  which  is  of  the  law,  but  that  which  is 
through  the  faith  of  Christ."  Phil.  3:9.  To  depend 
partly  upon  Christ's  righteousness,  and  partly  upon  our 
own,  is  to  set  one  foot  upon  a  rock  and  the  other  in  a 
quick-sand.  Either  Christ  will  be  to  us  all  in  all,  or  no- 
thing, in  point  of  righteousness  and  salvation ;  he  affects 
not  social  honor  :  as  he  did  the  whole  work,  so  he  expects 
the  sole  -praise.  If  he  be  not  able  to  save  to  the  uttermost, 
why  do  we  depend  upon  him  at  all  %  and  if  he  be,  why 
do  we  lean  upon  any  beside  him  ] 

(4.)  The  Gospel  offers  Christ  freely  to  sinners  as  the 
gift  of  God,  John,  4  :  10,  Isa.  55  :  1,  Rev.  22  :  17,  and  so 
faith  receives  him.  The  believer  comes  to  Christ  with  ail 
empty  hand,  not  only  as  an  undeserving  but  as  a  hell- 
deserving  sinner ;  he  comes  to  Christ  as  to  one  that  jus- 
tifies the  ungodly.  "  To  him  that  worketh  not,  but  be- 
lie veth  on  him  that  justifieth  the  ungodly,  his  faith  is 
counted  for  righteousness."  Rom.  4:5.  By  him  that 
worketh  not  the  apostle  means  a  convinced,  humbled 
sinner,  who  finds  himself  utterly  unable  to  do  the  task 
the  law  sets  him,  that  is,  perfectly  to  obey  it ;  and  there- 
fore in  a  law  sense  he  is  said  not  to  work  ;  for  it  is  all  one 
as  to  the  intent  and  purpose  of  the  law,  not  to  work,  and 
not  to  work  perfectly.  This  he  is  convinced  of,  and  there- 
fore comes  to  Christ  as  one  that  is  in  himself  ungodly, 

cknowledging  that   the   righteousness  by  which  alone 


Ch.6.)  SAVING    FAITH.  127 

• 

he  can  stand  before  God  is  in  Christ,  and  not  in  himself 
in  whole  or  in  part.  And  by  the  way  let  this  encourage 
poor  souls  that  are  daunted  for  want  of  due  qualifications 
for  closing  with  and  embracing  Christ.  Nothing  qualifies 
a  man  for  Christ  more  than  a  sense  of  his  unworthiness 
of  him,  and  the  want  of  all  excellencies  or  ornaments 
that  may  commend  him  to  divine  acceptance. 

(5.)  The  Gospel  offers  Christ,  orderly  to  sinners,  first 
his  person,  then  his  privileges.  God  first  gives  his  Son, 
and  then  with  him,  or  as  a  consequence  of  that  gift,  he 
gives  us  all  things.  Rom.  8  :  32.  In  the  same  order  must 
our  faith  receive  him.  The  believer  doth  not  marry  the 
portion  first  and  then  the  person,  but  to  be  found  in  him 
is  the  first  and  great  care  of  a  believer. 

I  deny  not  but  it  is  lawful  for  any  to  have  an  eye  to  the 
benefits  of  Christ.  Salvation  from  wrath  is  and  lawfully 
may  be  intended  and  aimed  at :  "  Look  unto  me  and  be 
saved,  all  the  ends  of  the  earth."  Isa.  45  ;  22.  Nor  do  I 
deny  but  there  are  many  poor  souls  who,  being  in  deep 
distress  and  fear,  may  and  often  do  look  mostly  to  their 
own  safety  at  first ;  and  that  there  is  much  confusion,  as 
well  in  the  actings  of  their  faith  as  in  their  condition ;  but 
sure  I  am  that  it  is  the  proper  order  in  believing,  first  to 
accept  the  person  of  the  Lord  Jesus.  Heaven  is  no  doubt 
very  desirable,  but  Christ  is  more  :  "  Whom  have  I  in 
heaven  but  thee  V  Psalm  73  :  25.  Union  with  Christ  is, 
in  the  order  of  nature,  antecedent  to  the  communication 
of  his  privileges,  and  so  it  ought  to  be  in  the  order  and 
method  of  believing. 

(6.)  Christ  is  advisedly  offered  in  the  Gospel  to  sinners, 
as  the  result  of  God's  eternal  counsel,  a  project  of  grace 
upon  which  his  heart  and  thoughts  have  been  much  set. 
Zech.  6  :  13.  The  counsel  of  peace  was  between  the 
Father  and  the  Son.  And  so  the  believer  receives  him, 
most  deliberately  weighing  the  matter  in  his  most  deep 
and  serious  thoughts  ;  for  this  is  a  time  of  much  solici 


128  METHOD    OF    GRACE.  (Ch.  6. 

• 

tilde  and  though tfulness.  The  soul's  espousals  are  acts  of 
judgment  on  our  part  as  well  as  on  God's.  Hos.  2  :  19. 
We  are  therefore  bid  to  sit  down  and  count  the  cost. 
Luke,  14  :  28.  Faith,  or  the  actual  receiving  of  Christ,  is 
the  result  of  many  previous  debates  in  the  soul.  The 
matter  has  been  pondered  over  and  over.  The  objec- 
tions and  discouragements,  both  from  the  self-denying 
terms  of  the  Gospel  and  our  own  vileness  arid  deep 
guilt,  have  been  ruminated  and  lain  upon  our  hearts  day 
and  night ;  and  after  all  things  have  been  balanced  in  the 
most  deep  consideration,  the  soul  is  determined  to  this 
conclusion,  "  I  must  have  Christ :  be  the  terms  never  so 
hard,  be  my  sins  never  so  great  and  many,  I  will  yet  go 
to  him  and  venture  my  soul  upon  him ;  if  I  perish,  I 
perish.  I  have  thought  out  all  my  thoughts,  and  this  is 
the  result,  union  with  Christ  here,  or  separation  from 
God  for  ever  must  be  my  lot." 

Thus  doth  the  Lord  open  the  hearts  of  his  people,  and 
win  the  consent  of  their  wills  to  receive  Jesus  Christ 
upon  the  deepest  consideration  and  debate  of  the  matter 
in  their  own  most  solemn  thoughts.  They  understand 
and  know  that  they  must  deeply  deny  themselves,  take 
up  his  cross  and  follow  him,  Matt.  16  :  24,  renounce  not 
only  sinful  but  religious  self.  These  things  are  hard  and 
difficult,  but  yet  the  necessity  and  excellency  of  Christ 
make  them  appear  eligible  and  rational. 

By  all  this  you  see  faith  is  another  thing  than  what 
the  sound  of  that  word,  as  it  is  generally  understood, 
signifies  to  the  understandings  of  most  men. 

II.  Our  next  work  will  be  to  evince  this  receiving  of 
Christ  to  be  THE  SPECIAL  SAVING  FAITH  OF  GOD'S  ELECT. 
This  is  that  faith  of  which  such  great  and  glorious  things 
are  spoken  in  the  Gospel,  which  whosoever  hath  shall  be 
saved,  and  he  that  hath  it  not  shall  be  damned.  This  I 
shall  prove  by  the  following  arguments. 

JLrg.  1.  That  faith -which  gives  the  soul  right  and  title 


Ch.6.)  SAVING    FAITH.  129 

to  spiritual  adoption,  with  all  the  privileges  and  benefits 
thereof,  is  true  and  saving  faith.  Our  right  and  title  to 
spiritual  adoption  arise  from  our  union  with  Jesus  Christ ; 
we  being  united  to  the  Son  of  God,  are  by  virtue  of  that 
union  reckoned  or  accounted  sons,  "  Ye  are  all  the  chil- 
dren of  God  by  faith  in  Christ  Jesus."  Gal.  3  :  26.  The 
effect  of  saving  faith  is  union  with  Christ's  person ;  the 
consequence  of  that  union  is  adoption,  or  right  to  the  in- 
heritance. "  To  as  many  as  received  him,  to  them  gave  he 
power  (or  right)  to  become  the  sons  of  God."  A  false 
faith  has  no  such  privilege  annexed  to  it ;  no  unbeliever 
is  thus  dignified;  no  stranger  entitled  to  this  inheritance 

Arg.  2.  That  only  is  saving  and  justifying  faith  which 
is  in  all  true  believers,  in  none  but  true  believers,  and  in 
all  true  believers  at  all  times.  There  is  no  other  act  of 
faith  but  tinsjidiedal  receiving  of  Christ  as  he  is  offered, 
that  agrees  to  all  true  believers,  to  none  but  true  be- 
lievers, and  to  all  true  believers  at  all  times. 

There  are  three  acts  of  faith,  assent,  acceptance,  and 
assurance.  The  papists  generally  give  the  essence  of 
saving  faith  to  the  first,  mere  assent.  There  aro  some 
who  give  it  to  the  last,  assurance.  But  neither  can  be 
correct.  Assent  is  not  solely  applicable  to  true  believers 
or  justified  persons.  Assurance  applies  to  justified  per- 
sons and  them  only,  but  riot  to  all  justified  persons  and 
at  all  times.  Assent  is  too  low  to  contain  the  essence  of 
saving  faith  :  it  is  found  in  the  unregenerate  as  well  as  the 
regenerate,  yea,  in  devils  as  well  as  men.  James,  2:19.  It 
is  supposed  and  included  in  justifying  faith,  but  it  is  not 
the  justifying  or  saving  act.  Assurance  is  as  much  too 
high,  being  found  only  in  some  eminent  believers  ;  and  in 
fchem  too  but  at  times.  There  are  many  true  believers  to 
whom  the  joy  and  comfort  of  assurance  is  denied ;  they 
may  say  of  their  union  with  Christ,  as  Paul  said  of  his 
vision,  "  whether  in  the  body  or  out  of  the  body,  I  cannot 
tell " — "  whether  in  Christ  or  out  of  Christ,  I  cannot  tell." 

6* 


130  THE    METHOD    OF    GRACE.  ( Cit  & 

A  true  believer  may  "  walk  in  darkness,  and  see  no 
light.'*  Isa,  50  :  10.  Nay,  a  man  must  be  a  believer  before 
he  know  himself  to  be  so  ;  the  direct  act  of  faith  is  be- 
fore the  reflex  act :  so  that  the  justifying  act  of  faith  lies 
neither  in  assent  nor  in  assurance.  Assent  says,  I  believe 
that  Christ  is,  and  that  he  is  the  Savior  of  his  people, 
Assurance  says,  I  believe  and  am  sure  that  Christ  died 
for  me,  and  that  I  shall  be  saved  through  him.  So  that 
assent  widens  the  nature  of  faith  too  much,  and  assurance 
on  the  other  hand  straitens  it  too  much ;  but  acceptance, 
which  says,  "  I  take  Christ  in  all  his  offices  to  be  mine," 
fits  it  exactly,  and  belongs  to  all  true  believers,  and  to  none 
but  true  believers,  and  to  all  true  believers  at  all  times. 
This  therefore  must  be  the  justifying  and  saving  act  of  faith 

Arg.  3.  That  and  no  other  is  the  justifying  and  saving 
act  of  faith  to  which  the,  properties  and  effects  of  saving 
faith  belong,  or  in  which  only  they  are  found.  By  saving 
faith  Christ  is  said  to  dwell  in  our  hearts,  Eph.  3  :  17 ;  but 
it  is  neither  by  assent  nor  assurance,  but  by  acceptance, 
and  receiving  him,  that  he  dwells  in  our  hearts  :  not  by 
assent,  for  then  he  would  dwell  in  the  unregenerate ;  nor 
by  assurance,  for  he  must  dwell  in  our  hearts  before  we 
can  be  assured  of  it :  therefore  it  is  by  acceptance. 

By  faith  we  are  justified.  Rom.  5:1.  But  neither  as- 
sent nor  assurance,  for  the  reasons  above,  do  justify; 
therefore  it  must  be  by  the  receiving  act,  and  no  other. 

The  Scripture  ascribes  great  difficulties  to  that  faith  by 
which  we  are  saved,  as  being  most  opposed  to  the  cor- 
rupt nature  of  man ;  but  of  all  the  acts  of  faith,  none  is 
clogged  with  such  difficulties,  or  conflicts  with  such  oppo- 
sition as  the  receiving  act  does  ;  this  act  is  attended  with 
the  greatest  difficulties,  fears,  and  deepest  self-denial,  [ri 
assent,  a  man's  reason  is  convinced,  and  naturally  yields 
to  the  evidence  of  truth.  In  assurance  there  is  nothing 
against  a  man's  will  or  comfort,  but  much  for  it ;  every 
one  desires  it :  but  it  is  not  so  in  the  accej:  tance  of 


Ch.  6.)  SAVING    FAITH.  131 

Christ  upon  the  self-denying  terms  of  the  Gospel,  as  will 
hereafter  be  evinced.  We  conclude,  therefore,  that  in  this 
consists  the  nature  and  essence  of  saving  faith. 

Ill,  Having  seen  what  the  receiving  of  Jesus  Christ  is 
and  that  it  is  the  faith  by  which  we  are  justified  and  savedf 
I  next  come  to  open  the  DIGNITY  AND  EXCELLENCY  of  thia 
faith,  whose  praises  are  in  all  the  Scriptures.  There  you  find 
it  renowned  by  the  title  of  precious  faith,  2  Pet.  1:1;  en- 
riching faith,  Jam.  2:5;  the  work  of  God,  John,  6  :  29  ;  the 
great  mystery  of  godliness,  1  Tim.  3  :  16  ;  with  many  more 
rich  epithets  throughout  the  Scriptures  bestowed  upon  it. 

Simply  as  a  saving  grace,  faith  has  but  the  same  ex- 
cellence with  all  other  precious  saving  graces.  As  it  is 
the  fruit  of  the  Spirit,  it  is  more  precious  than  gold,  Prov. 
8 :  11,  19 ;  and  so  are  all  other  graces :  in  this  sense  they 
all  shine  with  equal  glory,  and  that  a  glory  transcending 
all  the  glory  of  this  world :  but  then  consider  faith  rela- 
tively, as  the  instrument  by  which  the  righteousness  of 
Christ  is  apprehended  and  made  ours,  and  in  this  view 
it  excels  all  other  graces.  This  is  the  grace  that  is  singled 
out  from  among  all  other  graces  to  receive  Christ,  by  which 
office  it  is  dignified  above  its  fellows.  As  Moses  was 
honored  above  the  many  thousands  of  Israel,  when  God 
took  him  up  into  the  mount  and  admitted  him  nearer  to 
hims.elf  than  any  other  of  all  the  tribes  might  come,  so 
faith  is  honored  above  its  fellow-graces  in  being  singled 
out  and  solemnly  anointed  to  this  high  office  in  our  justi- 
fication. It  is  that  precious  eye  that  looks  Unto  Christ  as 
the  stung  Israelites  did  to  the  brazen  serpent,  and  de- 
rives healing  virtue  from  it  to  the  soul.  It  is  the  grace 
which  instrumentally  saves  us.  Eph.  2  :  8.  As  it  is 
Christ's  glory  to  ^be  the  door  of  salvation,  so  it  is  faith's 
glory  to  be  the  golden  key  that  opens  that  door. 

What  shall  I  say  of  faith  ]  It  is  the  bond  of  union ; 
the  instrument  of  justification ;  the  spring  of  spiritual 
oeace  and  joy ;  the  means  of  spiritual  life  and  subsis- 


132  THE  METHOD  OF  GRACE.  ( Ch.  6 

tence ;  and  therefore  the  great  scope  and  drift  of  the 
Gospel,  which  aims  at  and  presses  nothing  more  than  to 
bring  men  to  believe. 

1.  Faith  is   the   bond  of  our  union  with  Christ;  that 
union  is  begun  in  our  virification,  and  completed  in  our 
actual  receiving  of  Christ ;  the  first  is  the  bond  of  union 
on  the  Spirit's  part,  the  second  a  bond  of  union  on  GUI 
part.    Christ  "  dwells  in  our  hearts  by  faith."  Eph.  3  :  17. 
Thus  it  is  a  door  opened  to  let  in  many  rich  blessings  to 
the  soul ;  for,   by  uniting  us  to  Christ,  it  brings  us  into 
special  favor  and  acceptance  with  God,  Eph.  1:6;  makes 
us  the  special  objects  of  Christ's  conjugal  love  and  delight 
Eph.  5  : 29 ;    and  draws  from  his  heart  sympathy  and  a 
tender  sense  of  all  our  miseries  and  burdens.  Heb.  4  :  15. 

2.  It  is  the  instrument  of  our  justification.  Rom.  5  : 1. 
Till  Christ  be  thus  received  by  us  we  are  in  our  sins — 
under    guilt   and   condemnation;  but  when  faith  comes, 
then  comes  freedom  :  "  By  him  all  that  believe  are  justi- 
ed  from  all  things."  Acts,  13  :  39 ;  Rom.  8  :  1.  It  appre- 
hends or  receives  the  pure  and  perfect  righteousness  of 
the  Lord  Jesus,  wherein  the  soul,   how  guilty  and  sin- 
ful soever  it  be  in  itself,  stands  faultless  and  spotless  be- 
fore the  presence  of  God ;  all  bonds  to  punishment  are, 
upon  believing,  immediately  dissolved ;  a  full  and  final 
pardon  sealed.    O  precious  faith  !  Who  can  sufficiently 
value  it ! 

What  respect,  reader,  wouldst  thou  have  to  the  hand 
that  should  bring  thee  a  pardon  when  on  the  ladder  or 
block  !  A  pardon,  which  thou  canst  not  read  without 
tears  of  joy,  is  brought  thee  by  the  hand  of  faith.  O  ines- 
timable grace  !  This  clothes  the  pure  righteousness  of 
Jesus  upon  our  defiled  souls,  and  so  causes  us  to  become 
**  the  righteousness  of  God  in  him,"  or  as  it  is,  1  John, 
3  : 7,  "  righteous  as  he  is  righteous  ;"  not  with  a  formal 
inherent  righteousness  of  our  own,  but  with  a  relative 
imputed  righteousness  from  another. 


Ck6.)  SAVING    FAITH.  ]  3 3 

I  know  this  most  excellent  and  most  comfortable  doc- 
trine of  imputed  righteousness  is  not  only  denied  but  derided 
by  papists.  Stapleton  calls  it  the  monstrous  birth  of  Lu- 
ther's brain  !  But,  blessed  be  God,  this  comfortable  truth 
is  well  secured  against  all  attempts  of  its  adversaries.  Let 
their  blasphemous  mouths  call  it  in  derision,  as  they  do, 
putative  righteousness,  that  is,  a  mere  fancied  or  conceited 
righteousness  ;  yet  we  know  assuredly  Christ's  righteous- 
ness is  imputed  to  us,  and  that  in  the  way  of  faith.  Rom. 
5  :  17 ;  and  2  Cor.  5  :  21.  This  was  the  way  in  which 
Abraham,  the  father  of  them  that  believe,  was  justified  ; 
and  the  way  in  which  all  believers,  the  children  of  Abra- 
ham, must  in  like  manner  be  justified.  Rom.  4  :  22-24. 
Who  can  express  the  worth  of  faith  in  this  one  respect, 
were  this  all  it  did  for  our  souls  ] 

3.  It  is  the  spring  of  our  spiritual  peace  and  joy ;  and 
that  as  it  is  the  instrument  of  our  justification.  If  it  be  an 
instrument  of  our  justification,  it  cannot  but  be  the  spring 
of  our  consolation,  "  Being  justified  by  faith,   we  have 
peace  with  God."  Rom.  5:1.    In  uniting  us  with  Christ, 
and  apprehending  and  applying  his  righteousness  to  us, 
it  becomes  the  seed  or  root  of  all  the  peace  and  joy  of  a 
Christian's  life.    Joy,  the  child  of  faith,  therefore  bears  its 
name,  Phil.  1 :  25,  "  The  joy  of  faith."    So  1  Pet.  1  :  8, 
"  Believing,  ye  rejoice  with  joy  unspeakable."    We  can- 
not forbear  rejoicing  when  by  faith  we  are  brought  to 
the   sight   and  knowledge    of  such    a   privileged    state. 
When  faith  has  first  given  and  then  cleared    our  title 
to  Christ,  we  cannot  but  rejoice   and  that  with  joy  un- 
speakable. 

4.  It  is  the  means  of  our  spiritual  livelihood  and  subsis- 
nce :  all  other  graces,  like  birds   in   the  nest,  depend 

upon  what  faith  brings  in  to  them ;  take  away  faith,  and 
all  the  graces  languish  and  die  :  joy,  peace,  hope,  pa- 
tience, and  all  the  rest  depend  upon  faith,  as  the  mem- 
bers of  the  natural  body  do  upon  the  vessels  by  which 


134  THE  METHOD  OF  GRACE.  ( Ch.6 

blood  and  spirits  are  conveyed  to  them.  "  The  life  which 
I  now  live  in  the  flesh  I  live  by  the  faith  of  the  Son  of 
God,"  Gal.  2  : 20.  It  provides  our  ordinary  food  and  ex- 
traordinary cordials  :  "I  had  fainted  unless  I  had  be- 
lieved." Psalm  27  :  13. 

5.  As  faith  is  all  this  to  our  souls,  it  is  no  wonder  that 
it  is  the  main  scope  and  drift  of  the  Gospel  to  press  and 
bring  souls  to  believing:  it^is  the  Gospel's  grand  design 
to  bring  up  the  hearts  of  men  to  faith.  The  urgent  e,om- 
mands  of  the  Gospel  aim  at  this.  1  John,  3  : 23 ;  Mark, 
1:14,  15  ;  John,  12  :  36.  Hither  also  look  the  great  pro- 
mises and  encouragements  of  the  Gospel.  John,  5  :  35,  37 ; 
Mark,  16  :  16.  And  the  opposite  sin  of  unbelief  is  every 
where  fearfully  aggravated  and  threatened.  John,  16  :  8, 
9  ;  and  3  : 18,  36. 

IV.  But  lest  we  commit  a  mistake  here,  to  the  preju- 
dice of  Christ's  honor  and  glory,  which  must  not  be  given 
to  another,  no,  not  to  faith  itself;  I  am  to  show  UPON 
WHAT  ACCOUNT  faith  is  thus  dignified  and  honored ;  that 
so  we  may  give  unto  faith  the  things  that  arejfa^'s,  and 
to  Christ  the  things  that  are  Christ's. 

I  find  four  opinions  about  the  interest  of  faith  in  our 
justification  :  some  will  have  it  to  justify  MS  formally,  not 
relatively,  that  is,  by  its  own  intrinsical  value  and  worth ; 
and  this  is  the  popish  sense  of  justification  by  faith.  Again 
some  affirm,  that  though  faith  be  not  our  perfect  legal 
righteousness,  considered  as  a  work  of  ours,  yet  the  act  of 
believing  is  imputed  to  us  for  righteousness,  that  is,  God 
graciously  accepts  it  instead  of  perfect  legal  righteous- 
ness, and  so  in  his  esteem  it  is  our  evangelical  righteous- 
ness. Others  contend  that  faith  justifies  and  saves  us,  as 
it  is  the  condition  of  the  new  covenant ;  while  others  -will 
have  it  to  justify  us  as  an  instrument  apprehending  or  re- 
ceiving the 'righteousness  of  Christ;  which  last  c pinion 
I  must  adopt,  when  I  consider  that  my  text  calls  it  a  re- 
ceiving of  Christ.  Most  certain  it  is, 


Ch.  6.)  SAVING    FAITH.  135 

1.  That  it  doth  not  justify  in  the  popish  sense,  on  account 
}f  its  own  proper  worth  and  dignity ;  for  then  justifica- 
tion would  be  of  debt,  not  of  grace;  contrary  to  Rom.  3  : 
23,  24.  This  would  also  frustrate  the  very  scope  and  end 
of  the  death  of  Christ ;  for  if  righteousness  come  by  the 
law,  by  the  way  of  works  and  desert,  then  is  Christ  dead 
in  vain.  Gal.  2  :  21.    This   way  of  our  justification  by 
faith  would  be  so  far  from  excluding,  that  it  would  es- 
tablish boasting,  expressly  contrary  to  the  apostle,  Rom. 
3  :  26,  27.    In  this  view  of  faith  there  should  be  no  de- 
fects or  imperfections  in  it,  for  a  defective  or  imperfect 
thing  can  never  be  the  ground  of  our  justification  before 
God ;  if  it  justify  by  its  own  worth  and  proper  dignity, 
it  must  have  no  flaw  or  imperfection  in  it,  which  is  con- 
trary to  the  consciousness  of  all  believers.    Nay,  in  this 
view,  it  is  the  same  thing  to  be  justified  by  faith,  and  to 
be  justified  by  works,  which  the  apostle  so  carefully  dis- 
tinguishes and  opposes.  Phil.  3  :  9,  and  Rom.  4:6.    So 
that  we  conclude  it  does  not  justify,  in  the  popish  sense, 
for  any  worth  or  proper  excellence  in  itself. 

2.  It  is  equally  evident  that  faith  does  not  justify  us  by 
the  act  of  believing  being  imputed  or  accepted  by  God  as 
our  evangelical  righteousness,   instead  of  perfect  legal 
righteousness.     In  the  former  opinion  you  have  the  dregs 
of  popery,  and  here  you  have  refined  popery.    Let  all 
know  we  have  as  high  an  esteem  for  faith  as  any  men  in 
the  world,  but  yet  we  will  not  rob  Christ  to  clothe  faith. 

We  cannot  embrace  this  opinion,  because  we  must 
then  dethrone  Christ  to  exalt  faith  :  we  are  willing  to 
give  to  faith  all  that  is  due  to  it,  but  we  dare  not  despoil 
Cnrist  of  his  glory  for  faith's  sake  r  he  is  "  the  Lord  our 
righteousness."  Jer.  23  :  6.  We  dare  not  set  the  ser- 
vant above  the  master.  We  acknowledge  no  righteous- 
ness but  what  the  obedience  and  satisfaction  of  Christ 
yields  us.  His  blood,  not  our  faith  ;  his  satisfaction,  not  our 
believing  it,  is  the  ground  of  our  justification  before  God. 


136  THE  METHOD  OF  GRACE.  (Ch.  6 

Again,  we  dare  not  yield  this  point,  lest  we  undermine 
all  the  comfort  of  Christians,  by  resting  their  pardon  and 
peace  upon  a  weak  imperfect  work  of  their  own.  Oh,  how- 
tottering  and  unstable  must  their  foundation  be  that  stand 
upon  such  ground  as  this !  What  alterations  are  there  in 
our  faith,  what  mixtures  of  unbelief  at  all  times,  and  preva- 
lency  of  unbelief  at  some  times ;  and  is  this  a  foundation 
to  build  our  justification  and  hope  upon?  If  we  lay  the 
stress  here,  we  build  upon  very  loose  ground,  and  must 
be  at  continual  loss  both  as  to  safety  and  comfort. 

Nor  dare  we  so  wrong  the  justice  and  truth  of  God  as 
to  affirm  that  he  esteems  and  imputes  our  poor  weak  faith 
for  perfect  legal  righteousness.*  We  know  that  the  judg- 
ment of  God  is  always  according  to  truth ;  if  the  jus- 
tice of  God  require  full  satisfaction  surely  it  will  not  say 
it  is  satisfied  by  any  acts  of  ours,  when  all  that  we  can 
do  amounts  not  to  one  mite  of  the  vast  sum  we  owe 
to  God. 

3.  And  for  the  third  opinion,  that  it  justifies  as  the 
condition  of  the  new  covenant;  though  some  of  great  name 
and  worth  among  our  protestant  divines  seem  to  go  that 
way,  yet  I  cannot  see,  according  to  this  opinion,  any  rea- 
son why  repentance  may  not  as  properly  be  said  to  justi- 
fy us  as  faith,  for  it  is  a  condition  of  the  new  covenant  as 
much  as  faith ;  and  if  faith  justify  as  a  condition,  then 
every  other  grace  that  is  a  condition  must  justify  as  well 
as  faith.  I  acknowledge  faith ao  be  a  condition  of  the 
covenant,  but  cannot  allow  that  it  justifies  as  a  condition. 

I  therefore  must  profess  myself  best  satisfied  in  the 
last  opinion,  which  speaks  it  an  instrument  in  our  justifi- 
cation :  it  is  the  hand  which  receives  the  righteousness  of 
Christ  that  justifies  us,  and  that  gives  it  its  value  above 
all  other  graces  ;  as  when  we  say  a  diamond  ring  is  worth 


*  Because  faith  receives  Christ  our  righteousness,  and  ascribes  all  to 
the  g^race  of  God  in  him  ;  therefore  we  are  said  to  be  justified  by  it  only 
on  account  of  Christ,  and  not  as  it  is  our  work.  Confes,  Helv. 


Ch.7.)  SAVING    FAITH.  137 

one  hundred  pounds,  we  mean  not  the  gold  that  receives 
but  the  stone  that  is  set  in  it  is  worth  so  much.  Faith, 
considered  as  a  habit,  is  no  more  precious  than  other  gra- 
cious habits  are,  but  considered  as  an  instrument  to  re- 
ceive Christ  and  his  righteousness,  it  excels  them  all; 
and  this  instrumentality  of  faith  is  noted  in  the  phrases, 
by  faith,  and  through  faith.  Rom.  3  :  22,  25.  Thus  much 
of  the  nature  and  excellency  of  saving  faith. 


CHAPTER  VII. 

SAVING    FAITH — CONTINUED. 

But  as  many  as  received  him,  to  them  gave  he  power  to  become 

the  sons  of  God :  even  to  them  that  believe  on  his  name.  John, 

1  :  12. 

Having  considered  the  nature  and  excellency  of  saving 
faith,  with  its  relation  to  justification,  as  an  instrument  in  re- 
ceiving Christ  and  his  righteousness,  I  now  come  to  make 
APPLICATION  of  this  weighty  and  fruitful  doctrine.  And 

This  point  yields  us  MANY  GREAT  AND  USEFUL  TRUTHS 
for  our  information. 

INFERENCE  1.  Is  the  receiving  of  Christ  the  vital  and 
saving  act  of  faith,  which  gives  the  soul  right  to  the  per- 
son and  privileges  of  Christ ;  then  it  follows,  that  the  re- 
Acting  of  Christ  by  unbelief  must  be  the  damning  and  soul- 
destroying  sin  which  cuts  a  man  off  from  Christ  and  all 
the  benefits  purchased  by  his  blood.  If  there  be  life  in 
receiving,  there  must  be  death  in  rejecting  Christ. 

There  is  no  grace  more  excellent  than  faith  ;  no  sin 
more  execrable  and  abominable  than  unbelief.  Faith  is 
the  saving  grace,  and  unbelief  the  damning  sin,  "  He  that 
believeth  not  shall  be  damned."  Mark,  16  :  16.  See  John, 
3  :  18,  36,  and  8  :  24. 

In  the  justification  of  a  sinner,  as  there  must  b-e 


138  THE    METHOD    OP    GRACE.  (Ch.  7. 

.grace  as  an  impulsive  cause,  and  the  blood  of  Christ  as 
the  meritorious  cause,  so,  of  necessity,  there  must  be 
faith,  as  the  instrumental  cause,  to  receive  and  apply 
what  the  free  grace  of  God  designed,  and  the  blocd  of 
Christ  purchased  for  us.  For  where  several  causes  con- 
cur to  produce  one  effect,  the  effect  is  not  produced  till 
the  last  cause  be  in  action. 

"  To  him  gave  all  the  prophets  witness,  that  through 
his  name,  whosoever  believeth  in  him  shall  receive  re- 
mission of  sins,"  Acts,  10  :  43.  Faith  in  its  place  is  as 
necessary  as  the  blood  of  Christ  in  its  place  :  it  is  "  Christ 
in  you  the  hope  of  glory,"  Col.  1  :  27.  Not  Christ  in  the 
womb,  not  Christ  in  the  grave,  nor  Christ  in  heaven,  ex- 
cept he  be  also  Christ  in  you. 

Though  Christ  be  come  in  the  flesh ;  though  he  died 
and  rose  again  from  the  dead ;  yet  if  you  believe  not,  you 
must  for  all  that  "  die  in  your  sins"  John,  8  :  24.  And 
what  a  dreadful  thing  is  this  !  better  die  any  death  what- 
ever than  die  in  your  sins.  If  you  die  in  your  sins,  yon 
will  also  rise  in  your  sins,  and  stand  at  the  bar  of  Christ 
in  your  sins :  you  can  never  receive  remission  till  first 
you  have  received  Christ.  O  cursed  unbelief,  which 
damns  the  soul ;  dishonors  God,  1  John,  5:10;  slights 
Jesus  Christ,  the  wisdom  of  God,  as  if  the  glorious  de- 
sign of  redemption  by  his  blood,  the  triumph  and  master- 
piece of  divine  wisdom,  were  mere  foolishness  :  1  Cor. 
1  :  23,  24  :  it  frustrates  the  great  design  of  the  Gospel, 
Gal.  4  :  11  ;  and  consequently  it  must  be  the  sin  of  sins  ; 
the  worst  and  most  dangerous  of  all  sins ;  leaving  a  man 
under  the  guilt  of  all  his  other  sins. 

2.  If  such  a  receiving  of  Christ  as  has  been  described' 
be  saving  and  justifying  faith,  then  faith  is  a  work  of  great- 
er difficulty  than  most  men  understand  it  to  be,  and  there  are 
but  few  sound  believers  in  the  world. 

Before  Christ  can  be  received  the  heart  must  be 
emptied  and  opened  :  but  most  men's  hearts  are  full  of 


Ch.  7.)  SAVING    FAITH.  139 

self-righteousness  and  vain  confidence  :  this  was  the  case 
of  the  Jews,  *'  Being  ignorant  of  God's  righteousness,  and 
going  about  to  establish  their  own  righteousness,  have  not 
submitted  themselves  to  the  righteousness  of  God." 
Rom.  10  :  3. 

Man's  righteousness  was  once  in  himself,  and  whatever 
fciquor  is  first  put  into  the  vessel  it  ever  afterwards  sa- 
vors of  it.  It  is  with  Adam's  posterity  as  with  bees  which 
have  been  accustomed  to  go  to  their  own  hive  and  carry 
all  thither;  if  the  hive  be  removed  to  another  place,  they 
will  still  fly  to  the  old  place,  hover  up  and  down  about  it, 
and  rather  die  there  than  go  to  a  new  place.  So  it  is  with 
most  men.  God  hath  removed  their  righteousness  from 
doing  to  believi7tg ;  from  themselves  to  Christ ;  but  who 
shall  prevail  with  them  to  forsake  self]  Nature  will  ven- 
ture to  be  damned  rather  than  do  it :  there  is  much  sub- 
mission in  believing,  and  great  self-denial :  a  proud  self- 
conceited  heart  will  never  stoop  to  live  upon  the  stock 
of  another's  righteousness. 

Besides,  it  is  no  easy  thing  to  persuade  men  to  receive 
Christ  as  their  Lord  in  all  things,  and  submit  their  necks 
to  his  strict  and  holy  precepts,  though  it  be  a  great  truth 
that  "  Christ's  yoke  doth  not  gall,  but  grace  and  adorn 
the  neck  that  bears  it;'*  that  the  truest  and  sweetest  lib- 
erty is  in  our  freedom  from  our  lusts,  not  in  our  fulfilling 
them ;  yet  who  can  persuade  the  carnal  heart  to  believe 
this  ?  And  much  less  will  men  ever  be  prevailed  with  to 
forsake  father,  mother,  wife,  •hildren,  inheritance,  and 
life  itself,  to  follow  Christ :  and  all  this  on  account  of 
spiritual  and  invisible  things.  Yet  this  must  be  done  by 
all  that  receive  the  Lord  Jesus  Christ  upon  gospel  terms  ; 
yea,  and  before  the  soul  has  any  encouraging  experience 
of  its  own,  to  balance  the  manifold  discouragements  of 
sense  and  carnal  reason,  improved  by  the  utmost  craft 
of  Satan  to  dismay  it :  for  experience  is  the  fruit  and 
consequence  of  believing.  So  that  it  may  well  be  placed 


140  THE  METHOD  OF  GRACE.  (Ch.  7 

among  the  great  mysteries  of  godliness,  that  Christ  is  be 
lieved  on  in  the  world.  1  Tim.  3  :  16. 

3.  Hence  it  will  follow  that  there  may  \>e  more  true  le- 
lit  vers  in  the  world  than  know  or  dare  conclude  themselves 
to  be  such. 

As  many  ruin  their  own  souls  by  placing  the  essence 
of  saving  faith  in  naked  assent,  so  some  rob  themselves 
of  their  own  comfort  by  placing  it  in  full  assurance. 
Faith,  and  the  sense  of  faith,  are  two  distinct  and  separ- 
able mercies :  you  may  have  truly  received  Christ,  and 
not  receive  the  knowledge  or  assurance  of  it.  Isa.  50  : 
10.  Some  there  be  that  say,  thou  art  our  God,  of  whom 
God  never  said,  ye  are  my  people  :  these  have  no  au- 
thority to  be  called  the  sons  of  God  :  others  there  are,  of 
whom  God  says,  these  are  my  people,  who  yet  dare  not 
call  God  their  God  :  these  have  authority  to  be  called 
the  sons  of  God  but  know  it  not.  They  have  received 
Christ,  that  is  their  safety ;  but  they  have  not  yet  receiv- 
ed the  knowledge  and  assurance  of  it,  that  is  their 
trouble  :  the  father  owns  his  child  in  the  cradle,  who 
yet  knows  him  not  to  be  his  father. 

There  are  two  reasons  why  many  believers,  who 
might  argue  themselves  into  peace,  live  without  the  com- 
forts of  their  faith :  this  may  arise, 

(1.)  From  the  want  of  evidence  that  they  have  truly  re- 
ceived Christ.  Many  great  objections  lie  against  it,  which 
they  cannot  clearly  answer. 

One  objection  is  this  :  Mght  and  knowledge  are  neces- 
sarily required  to  the  right  receiving  of  Christ,  but  1 
am  dark  and  ignorant ;  many  carnal,  unregenerate  per- 
sons seem  to  know  more  than  I  do,  and  to  be  more  able 
to  discourse  of  the  mysteries  of  religion  than  I  am. 

Answer.  But  you  ought  to  distinguish  between  the 
kinds  and  degrees  of  knowledge,  and  you  would  then  see 
that  your  bewailed  ignorance  is  no  bar  to  your  interest 
in  Christ.  There  are  two  kinds  of  knowledge.  There* 


Ch.7.)  SAVING    FAITH.  141 

is  a  natural  knowledge  even  of  spiritual  objects,  a  spark 
of  nature  blown  up  by  an  advantageous  education  ;  and 
though  the  objects  of  this  knowledge  be  spiritual  things, 
yet  the  light  in  which  they  are  discerned  is  but  a  mere 
natural  light.  And  there  is  a  spiritual  knowledge  of  spi- 
ritual things,  the  teaching  of  the  anointing,  as  it  is  called, 
1  John,  2  :  27 ;  that  is,  the  effect  and  fruit  of  the  Spirit's 
sanctifying  work  upon  our  souls,  when  the  experience  of 
a  man's  own  heart  informs  and  teaches  his  understanding, 
when  by  the  working  of  grace  in  our  own  souls  we  come 
to  understand  its  nature ;  this  is  spiritual  knowledge. 

Now  a  little  of  this  spiritual  knowledge  is  a  better 
evidence  of  a  man's  interest  in  Christ  than  the  most 
raised  and  excellent  degree  of  natural  knowledge.  As  the 
philosopher  says,  One  dram  of  knowledge  of  the  most 
excellent  things,  is  better  than  much  knowledge  of  com- 
mon things  ;  so  here  a  little  spiritual  knowledge  of  Jesus 
Christ  that  has  life  and  savor  in  it,  is  more  than  all  the 
natural,  sapless  knowledge  of  the  unregenerate,  which 
leaves  the  heart  dead,  carnal,  and  barren  :  it  is  not  the 
quantity,  but  the  kind,  not  the  measure,  but  the  savor. 
If  you  know  so  much  of  the  evil  of  sin  as  renders  it  the 
most  bitter  and  burdensome  thing  in  the  world  to  you, 
and  so  much  of  the  necessity  and  excellency  of  Christ 
as  renders  him  the  most  sweet  and  desirable  thing  in  the 
world  to  you,  though  you  may  be  defective  in  many  de- 
grees of  knowledge,  yet  this  is  enough  to  prove  yours  to 
be  the  fruit  of  the  Spirit:  ydt  may  have  a  sanctified 
heart  though  you  have  an  irregular  or  weak  head  :  many 
that  knew  more  than  you,  are  in  hell :  and  some  that 
once  knew  as  little  as  you,  are  now  in  heaven  :  God 
has  not  prepared  heaven  only  for  clear  and  subtle  heads. 
A  little  sanctified  and  effectual  knowledge  of  Christ's 
person,  offices,  suitableness  and  necessity,  may  bring  thee 
thkher,  when  others,  with  all  their  curious  speculations, 
may  perish  for  ever. 


142  THE  METHOD  OP  GRACE.  (Ch.  7- 

But  you  object  again,  "  Assent  to  the  truths  of  the 
Gospel  is  necessarily  included  in  saving  faith,  and  though 
it  be  not  the  justifying  and  saving  act,  yet  it  is  pre-sup- 
posed  and  required  to  it.  Now  I  have  many  staggerings 
and  doubtings  about  the  certainty  and  reality  of  these 
things ;  many  horrid  atheistical  thoughts,  which  shako 
the  assenting  act  of  faith  in  the  very  foundation,  and 
hence  I  fear  I  do  not  believe." 

Answer.  There  may  be,  and  often  is,  a  true  and  sin- 
cere assent  in  the  soul  that  is  assaulted  with  violent  athe- 
istical suggestions  from  Satan,  and  thereupon  questions 
the  truth  of  it.  And  this  is  a  very  clear  evidence  of  the 
reality  of  our  assent,  that  whatever  doubts  or  contrary 
suggestions  there  be,  yet  we  dare  not  in  our  practice 
contradict  or  slight  those  truths  or  duties  which  we  are 
tempted  to  disbelieve.  We  are  assaulted  with  atheistical 
thoughts,  and  tempted  to  slight  and  cast  off  all  fear  of 
sin  and  practice  of  religious  duties ;  yet  when  it  comes  to 
the  point  of  practice  we  dare  not  commit  a  known  sin, 
the  awe  of  God  is  upon  us  ;  we  dare  not  omit  a  known 
duty,  the  tie  of  conscience  is  found  strong  enough  to  hold 
us  close  to  it ;  in  this  case  it  is  plain  we  do  really  assent 
when  we  think  we  do  not. 

A  man  thinks  he  does  not  love  his  child,  yet  carefully 
provides  for  him  in  health,  and  is  full  of  griefs  and  fears 
about  him  in  sickness  :  now,  so  long  as  I  see  all  fatherly 
duties  performed  and  affection  to  his  child's  welfare 
manifested,  let  him  say  what  he  will  as  to  the  want  of 
love  to  him,  whilst  I  see  this  he  must  excuse  me  if  I  do 
not  believe  him  when  he  says  he  has  no  love  to  him. 
Just  so  is  it  in  this  case :  a  man  says  I  do  riot  assent  to 
the  being,  necessity,  or  excellency  of  Jesus  Christ ; 
yet  in  the  mean  time  his  soul  is  filled  with  cares  and 
fears  about  securing  an  interest  in  him,  he  is  found  pant- 
ing and  thirsting  for  him  with  vehement  desires,  nothing 
in  all  the  world  would  give  him  such  joy  as  to  be  well 


Ch.7.)  SAVING    FAITH.  143 

assured  of  an  interest  in  him — while  it  is  thus  with  any 
man,  let  him  say  or  think  what  he  will  of  his  assent,  it  is 
manifest  by  this  that  he  does  truly  and  heartily  assent, 
and  there  can  be  no  better  proof  of  it  than  these  real 
effects  produced  by  it.  But, 

(2.)  If  these  and  other  objections  were  never  so  fully 
answered,  yet  believers  are  afraid,  to  draw  Ike  Conclusion 
that  they  truly  receive  Christ.  For 

The  conclusion  is  of  infinite  importance  to  them  :  it  is 
the  everlasting  happiness  of  their  souls,  than  which  no- 
thing is  or  can  be  of  greater  weight  upon  their  spirits  : 
the  blessing  seems  so  great  and  so  good,  that  they  still 
suspect  the  truth  and  certainty  of  it,  as  never  being  sure 
enough.  Thus  when  the  women  that  were  the  first  mes- 
sengers and  witnesses  of  Christ's  resurrection,  came  and 
told  the  disciples  those  wonderful  and  joyful  tidings,  it 
is  said  that  "  their  words  seemed  to  them  as  idle  tales, 
and  they  believed  them  not,"  Luke,  24  :  10,  11  ;  they 
thought  it  was  too  good  to  be  true,  too  great  to  be  has- 
tily received  ;  and  so  it  is  in  this  case. 

Again,  the  sense  they  have  of  the  deceitfulness  of  their 
own  hearts  and  the  daily  working  of  hypocrisy  there, 
makes  them  afraid  to  conclude  in  so  great  a  point  as  this. 
They  know  that  very  many  daily  delude  themselves  in 
this  matter ;  they  know  also  that  their  own  hearts  are 
full  of  falseness  and  deceit ;  they  find  them  so  in  their 
daily  observation ;  and  what  if  they  should  prove  so  in 
this  case  ]  Why  then  they  are  lost  for  ever !  They  also 
know  there  is  not  such  danger  in  their  fears  and  jealou- 
sies as  there  would  be  in  vain  confidence  and  presump» 
tion  :  by  the  one,  they  are  only  deprived  of  their  present 
comforts,  but  by  the  other  they  would  be  ruined  for 
ever :  and  they  therefore  choose  rather  to  dwell  with 
their  own  fears  (though  they  be  uncomfortable  compan- 
ions) than  run  the  danger  of  so  great  a  mistake,  which 
would  be  infinitely  more  fatal.  And  this  being  the  com 


144  THE    METHOD    OF    GRACE.  ( Ch.  7. 

mon  case  of  most  Christians,  it  follows  that  there  must 
be  many  true  believers  in  the  world  who  dare  not  con- 
clude themselves  to  be  such. 

(4.)  If  the  right  receiving  of  Jesus  Christ  be  true  sav- 
ing and  justifying  faith,  then  those  that  have  the  least  and 
lowest  degree  and  measure  of  saving  faith,  have  cause  f 01 
ever  to  admire  the  bounty  and  riches  of  the  grace  of  God 
towards  them. 

If  you  have  received  never  so  little  of  his  bounty  by 
•he  hand  of  providence  in  the  good  things  of  this  life, 
yet  if  he  have  given  you  any  measure  of  true  saving 
faith,  he  has  dealt  bountifully  indeed  with  you :  this 
xiiercy  alone  is  enough  to  balance  all  other  wants  and 
^conveniences.  If  you  are  poor  in  the  world,  but. rich 
j\  faith,  James,  2  :  5,  O  let  your  hearts  receive  the  full 
sense  of  this  bounty  of  God  to  you ;  say  with  the  apostle, 
"  Blessed  be  the  God  and  Father  of  our  Lord  Jesus 
Christ,  who  hath  blessed  us  wilh  all  spiritual  blessings 
in  heavenly  places  in  Christ,"  Eph.  1  :  3,  and  you  will 
in  this  one  mercy  find  matter  enough  for  praise  and 
thanksgiving,  wonder  and  admiration  to  your  dying  day, 
yea,  to  all  eternity  :  for  consider, 

The  smallest  measure  of  saving  faith  which  is  found  in 
any  of  the  people  of  God  receives  Jesus  Christ ;  and  in 
receiving  him,  what  mercy  is  there  which  the  believing 
soul  does  not  receive  in  him,  and  with  him  ]  Rom.  8 : 
32.  O  believer,  though  the  arms  of  thy  faith  be  small 
and  weak,  yet  they  embrace  a  great  Christ,  and  receive 
the  richest  gift  that  ever  God  bestowed  upon  the  world. 
No  sooner  art  thou  become  a  believer,  but  Christ  is  in 
thee  the  hope  of  glory ;  and  thou  hast  authority  to  become 
a  son  of  God ;  thou  hast  the  broad  seal  of  heaven  to  con- 
firm thy  title  and  claim  to  the  privileges  of  adoption,  for 
"  to  as  many  as  received  him,  to  them  gave  he  power  to 
become  the  sons  of  God."  To  as  many,  be  they  strong 
or  weak,  if  they  really  receive  Christ  by  faith,  there  is 


«i.7. )  SAVING    FAITK.  145 

authority  or  power  given,  so  that  it  is  no  act  of  presump~ 
tion  in  them  to  say,  God  is  our  Father,  heaven  is  our 
inheritance.  O  precious  faith !  the  treasures  of  ten 
thousand  worlds  cannot  purchase  such  privileges  as 
these ;  all  the  crowns  and  sceptres  of  the  earth,  sold  at 
full  value,  are  no  price  for  such  mercies. 

Again,  the  least  degree  of  saving  faith  brings  the  soul 
into  a  state  of  perfect  and  full  justification.  For  if  it  re- 
ceives Jesus  Christ,  it  must  in  him,  and  with  him,  receive 
a  free,  full,  and  final  pardon  of  sin  :  the  least  measure  of 
faith  receives  remission^  for  the  greatest  sins.  "  By  him 
all  that  believe  are  justified  from  all  things."  Acts,  13  : 
39.  It  unites  thy  soul  with  Christ,  and  then,  as  the  neces- 
sary consequent  of  that  union,  there  is  no  condemnation, 
Rom.  8  :  1,  or  as  in  the  original,  not  one  condemnation, 
how  many  soever  our  sins  have  been.  v 

The  least  measure  or  degree  of  saving  faith  is  also  a 
greater  mercy  than  God  has  bestowed  or  ever  will  bestow 
upon  many  that  are  far  above  you  in  outward  respects. 
All  men  have  not  faith;  nay,  but  a  remnant  of  men  be- 
lieve. Few  of  the  nobles  and  potentates  of  the  world 
have  such  a  gift  as  this  :  they  have  houses  and  lands,  yea, 
crowns  and  sceptres,  but  no  faith,  no  Christ,  no  pardon ; 
they  have  authority  to  rule  over  men,  but  no  authority  to 
become  the  sons  of  God.  1  Cor.  1  :  26.  Say  therefore  in 
thy  most  debased,  straitened,  afflicted  condition,  "  Re- 
turn to  thy  rest,  O  my  soul,  for  the  Lord  hath  dealt  boun- 
tifully with  thee." 

The  least  degree  of  saving  faith  is  more  than  all  the 
power  of  nature  can  produce.  There  must  be  a  special  re- 
velation of  the  arm  of  the  Lord  in  that  work.  Isaiah,  53  :  1. 
Believers  are  not  born  of  the  flesh,  nor  of  blood,  nor  of 
the  will  of  man,  but  of  God.  John,  1  :  13.  All  believing 
motions  towards  Christ  are  the  effects  of  the  Father's 
drawing.  John,  6  :  44.  A  glorious  power  goes  forth  from 
God  to  produce  it,  whence  it  is  called  "  the  faith  of  the 

Method  of  Grace.  7 


146  THE    METHOD    OF    GRACE.  /Ch.  7 

operation  of  God."  Col.  2  :  12.  So  then  let  not  believers 
despise  the  day  of  small  things,  or  overlook  the  great  and 
infinite  mercy  which  is  included  in  the  least  degree  of 
saving  faith. 

o.  Learn  hence  the  impossibility  of  their  salvation  whc 
wither  know  the  nature  ?ior  enjoy  the  means  of  saving 
faith.  My  soul  pities  and  mourns  over  the  infidel  world 
Ah  !  what  will  become  of  the  millions  of  poor  unbelievers  ! 
there  is  but  one  door  of  salvation,  Christ ;  and  but  one 
key  of  faith  to  open  that  door. 

As  that  key  was  never  given  to  the  heathen  world,  so 
it  is  laid  aside  or  taken  away  from  the  people  by  their 
cruel  guides  all  over  the  'p°P^  world ;  were  you  among 
them  you  should  hear  nothing  else  pressed  as  necessary 
to  your  salvation  but  a  blind,  implicit  faith,  to  believe  as 
the  church  believes ;  that  is,  to  believe,  they  know  not 
what.  To  believe  as  the  pope  believes  is  no  more  than  to 
believe  as  an  infidel  believes,  for  such  that  false  church 
herself  confesses  he  may  be,*  and  though  such  a  thing  as 
an  explicit  faith  is  sometimes  spoken  of  among  them,  yet 
it  is  but  sparingly  discoursed  of:  they  love  not  to  accus- 
tom the  people's  ears  to  such  a  doctrine ;  one  of  them- 
selves confesses  that  there  is  so  deep  a  silence  respecting 
explicit,  particular  faith  in  the  Romish  church,  that  you 
may  find  many  every  where  that  believe  no  more  of  these 
things  than  heathen  philosophers.!  And  when  it  is  preach- 
ed or  written  of,  it  is  falsely  described :  for  they  place  the 
whole  nature  and  essence  of  justifying  and  saving  faith 
in  a  naked  assent,  which  the  devils  have  as  well  as  men. 
James,  2  :  19.  No  more  than  this  is  pressed  upon  the 
people  at  any  time,  as  necessary  to  their  salvation. 

And  even  this  particular  explicit  faith,  when  it  is  spoken 
•ji  written  of,  is  exceedingly  slighted.  I  think  if  the  devil  him- 


*  For  the  pope's  internal  faith  is  not  necessary  to  the  church.   Canus  in 
lot   TheoL  p.  344. 1  Navarr..cap.  11  D.  142. 


Ch.7.)  SAVING    FAITH.  147 

self  were  in  the  pulpit  he  could  hardly  tell  how  to  bring 
men  to  a  more  low  and  slight  esteem  of  faith :  to  repre- 
sent it  more  as  a  very  trifle,  or  a  quite  needless  thing, 
than  these  his  agents  have  done.  Some*  say  if  a  man  be- 
lieve with  a  particular  explicit  faith,  if  he  actually  assent 
to  the  Scripture  truths  once  in  a  year,  it  is  enough.  Yea, 
and  otherst  think  it  too  much  to  oblige  people  to  be- 
lieve once  in  twelve  months ;  and  for  their  ease  tell  them 
if  they  believe  once  in  twelve  years  it  is  sufficient;  and, 
lest  this  should  be  too  great  a  task,  others^  affirm  that 
if  it  be  done  but  once  in  their  whole  life,  and  that  at  the 
point  of  death,  it  is  enough,  especially  for  the  rude  and 
common  people.  What  a  doctrine  is  here  !  It  was  a  say- 
ing long  ago  of  Gregory  :  A  wicked  minister  is  the  de- 
vil's goosehawk,  that  goes  a  birding  for  hell ;  and  O  what 
game  have  these  hawks  of  hell  among  such  numerous 
flocks  of  people  !  O,  bless  God  while  you  live  for  your 
deliverance  from  popery,  and  see  that  you  prize  the  Gos- 
pel and  the  means  of  grace  you  enjoy  at  a  higher  rate, 
lest  God  bring  you  once  more  under  that  yoke  which 
neither  you  nor  your  fathers  could  bear. 

6.  Does  saving  faith  consist  in  a  due  and  right  receiv- 
ing of  the  Lord  Jesus  Christ  1  Then  let  me  persuade  you 
to  EXAMINE  YOURSELVES  in  this  great  point  of  faith.  Re- 
flect solemnly  upon  the  transactions  that  have  been  be- 
tween Christ  and  your  souls ;  think  closely  on  this  sub- 
ject of  meditation.  If  all  you  were  worth  in  the  world  lay 
in  one  precious  stone,  and  that  stone  were  to  be  tried  by 
the  skilful  lapidary  whether  it  were  true  or  false,  whe- 
ther it  would  fly  or  endure  under  the  smart  stroke  of  his 
hammer,  surely  your  thoughts  could  not  be  unconcerned 
about  the  issue ;  but  all  that  you  are  worth  in  both  worlds 


*Petr.  a  S.  Joseph,  sum.  Art.  i.  p.  6. 1  Bonacina.  Tom.  2.  in  I  pre- 
cept.  1  Jo.  San.  Disp.  41.  n.  32. 


148  THE    METHOD    OF    GRACE.  (Ch.  7. 

depends  upon  the  truth  of  your  faith  which  is  now  to  be 
tried.  O  then  read  not  these  lines  with  a  careless  eye, 
but  seriously  ponder  the  matter  before  you.  You  would 
be  loth  to  put  to  sea,  though  it  were  but  to  cross  the 
channel,  in  a  rotten  leaky  vessel ;  and  dare  you  venture 
int  >  the  ocean  of  eternity  in  a  false,  rotten  faith1  God 
foi  bid.  You  know  the  Loid  is  coming  to  try  every  man's 
faith  as  by  fire,  and  that  we  must  stand  or  fall  for  ever 
with  the  sincerity  or  hypocrisy  of  our  faith.  Surely  you 
can  never  be  too  exact  and  careful  about  that  on  which 
your  whole  estate  depends,  and  that  for  ever. 

Now  there  are  three  things  upon  which  we  should  have 
a  very  tender  and  watchful  eye  for  the  discovery  of  the 
sincerity  of  our  faith  : 

(1.)  If  you  would  discern  the  sincerity  of  your  faith, 
examine  whether  those  antecedent  and  preparative  icorks 
of  the  Spirit  which  usually  introduce  and  usher  it  into 
the  souls  of  God's  elect  were  ever  found  in  you.  Such 
are  illumination,  conviction,  self-despair,  and  -earnest 
cries  to  God. 

Illumination  is  a  necessary  antecedent  to  faith.  You 
cannot  believe  till  God  has  opened  your  eyes  to  see  your 
*in,  your  misery  by  sin,  and  your  remedy  in  Jesus  Christ 
alone.  You  find  this  act  of  the  Spirit  to  be  the  first  in  the 
order  both  of  nature  and  time,  and  introductory  to  all  the 
rest,  "  To  turn  them  from  darkness  to  light,  and  from 
ihe  power  of  Satan  to  God.3'  Acts,  26  :  18.  As  faith  with- 
out works  (which  must  be  a  consequent  to  it)  is  dead,  so 
faith  without  light,  which  must  be  an  antecedent  to  it,  is 
blind :  faith  is  the  hand  by  which  Christ  is  received,  but 
knowledge  is  the  eye  by  which  that  hand  is  directed.  Has 
God  opened  your  eyes  to  see  sin  and  misery  in  another 
manner  than  ever  you  saw  them  before  1  For  certainly 
if  God  has  opened  your  eyes  by  saving  illumination,  you 
will  find  as  great  a  difference  betwixt  your  former  and 
present  apprehensions  of  sin  and  danger  as  betwixt  a 


Cli.7.)  SAVING    FAITH.  149 

painted  lion  upon  the  wall  or  a  sign-post,  and  the  real 
living  lion  that  meets  you  roaring  in  the  way. 

Conviction  is  an  antecedent  to  believing.     Where  this 
goes  not  before,  no  faith  follows.     The  Spirit  first  con 
vinces  of  sin,  then   of  righteousness.    John,  16  •  8.    So 
Mark,  1  :  15,  "  Repent  ye,  and  believe  the  Gospel :"  be- 
lieve  it,  O  man  !  that  breast  of  thine  must  be  wounded 
that  vain  and  frothy  heart  of  tiiine  must  be  pierced  and 
stung  with  conviction  and  sorrow  for  sin  :  thou  must  have  • 
some  sick  days  and  restless  nights  for  sin,  if  ever  thou 
rightly   close   with  Christ  by  faith.    It  is  true,  there  i? 
much  difference  found  in  the  strength,  depth,  and  conti 
jmance  of  conviction  and  spiritual  troubles  in  converts ; 
but  sure  it  is,  the  child  of  faith  is  not  ordinarily  born  with- 
out some  pangs.  Conviction  is  the  application  of  that  light 
which  God  makes  to  shine  in  our  minds,  to  our  parti- 
cular case  and  condition  by  the  conscience ;   and  surely 
when  men  come  to  see  their  miserable  arid  sad  state  by 
a  true  light,  it  cannot  but  wound  them,  and  that  to  the 
very  heart. 

Self-despair,  or  a  total  and  absolute  loss  in  ourselves 
about  deliverance  and  the  way  of  escape,  either  by  our- 
selves or  any  other  mere  creature,  must  likewise  go  be- 
fore faith.  So  it  was  with  the  early  believers,  "  Men  and 
brethren,  what  shall  we  do  V9  Acts,  2  :  37.  These  are 
the  words  of  men  at  a  total  loss  :  it  is  the  voice  of  poor 
distressed  souls,  that  saw  themselves  in  misery,  but  knew 
not  nor  could  devise  any  way  of  escape  from  it,  by  any 
thing  they  could  do  for  themselves  or  any  other  creature 
could  do  for  them.  Gal.  3  :  23.  Arid  hence  the  apostle 
uses  that  emphatical  word,  "  Shut  up  unto  the  faith,"  as 
men  besieged  and  distressed  in  a  garrison  in  a  time  of 
storm,  when  the  enemy  pours  in  upon  them  through  the 
breaches  and  overpowers  them.  There  is  out  one  sally- 
port or  gate  at  which  they  can  escape,  and  to  that  they  all 
throng,  as  despairing  of  life  if  they  take  any  other  course 


150  THE  METHOD  OF  GRACE.  (Ch.  7. 

Just  so  do  men's  convictions  besiege  them,  distress  them, 
beat  them  off  from  all  their  holds  and  intrenchments,  and 
bring  them  to  a  pinching  distress  in  themselves,  shutting 
them  up  to  Christ  as  the  only  way  of  escape. 

"  Duties  cannot  save  me,  reformation  cannot  save  me  \t 
nor  angels  nor  men  can  save  me  ;  I  must  have  Christ,, 
or  condemnation  for  ever.  I  thought  once,  that  a  little 
repentance,  reform  ationf  restitution,  and  a  stricter  life 
might  be  a  way  to  escape  the  wrath  to  come ;  but  I  'find 
the  bed  is  too  short  and  the  covering  too  narrow :  all  is 
but  loss,  dung,  dross,  in  comparison  with  Jesus  Christ. 
If  I  trust  to  those  Egyptian  reeds  they  will  not  only  fail 
me,  but  pierce  and  wound  me  too  :  I  see  no  hope  within 
the  whole  horizon  of  sense." 

Hence  come  vehement  and  earnest  cries  to  God  for  faith, 
for  Christ,  for  help  from  heaven,  to  transport  the  soul  out 
of  this  dangerous  condition  to  that  strong  rock  of  salva- 
tion ;  to  bring  it  out  of  this  furious,  stormy  sea  of  trouble, 
where  it  is  ready  to  be  wrecked  every  moment,  in- 
to that  safe  and  quiet  harbor,  Christ.  O  when  a  man  sees 
his  misery  and  danger,  and  no  way  to  escape  but  Christ, 
and  that  this  work  of  faith  is  the  operation  of  God ;  how 
will  the  soul  return  again  and  again  upon  God,  with  such 
cries  as  in  Mark,  9:24,  "Lord,  help  my  unbelief!" 
"  Lord,  enable  me  to  come  to  Christ;  give  me  Christ  or 
I  perish  for  ever!  What  profit  is  there  in  my  blood? 
Why  should  I  die  in  the  sight  and  presence  of  a  Savior  fi 
O  Lord,  it  is  thine  own  work,  a  most  glorious  work  : 
reveal  thine  arm  in  this  work  upon  my  soul,  I  pray  thee  ; 
give  me  Christ,  if  thou  deny  be  bread;  give  me  faith,  if 
thou  deny  me  breath.  It  is  more  necessary  that  I  be- 
lieve than  that  I  live." 

O  reader,  reflect  upon  the  days  and  nights  that  are 
past,  the  places  where  thou  hast  been  conversant :  where 
are  the  bed-sides  or  the  secret  corners  where  thou  hast 
l/t;f*ie£ed  nsaven  with  such  cries  ?  If  God  has  thus  en- 


<Ch.  7.)  SAVING    FAITH.  -151 

lightened,  convinced,  distressed  thy  soul,  and  thus  set  thee 
a  mourning  after  Christ,  it  will  be  one  good  sign  of  faith 
in  thy  soul ;  for  here  are  certainly  the  Jiarbingers  and 
forerunners  of  it  that  ordinarily  make  way  for  faith  in 
the  souls  of  men. 

(2.)  If  you  would  be  satisfied  of  the  sincerity  and  truth 
of  your  faith,  examine  what  states  of  mind  have  accom- 
panied the  exercise  of  it ;  what  frame  and  temper  your 
soul  was  in  at  the  time  when  you  think  you  received 
Christ.  For  certainly  in  those  that  receive  Christ  (ex- 
cepting those  into  whose  hearts  God  has  wrought  faith 
in  a  more  still  and  insensible  way  by  his  blessing  upon 
pious  education)  such  accompanying  frames  of  spirit  may 
be  remarked  as  these  following. 

The  heart  is  deeply  serious,  and  as  much  in  earnest  in 
this  matter  as  ever  it  was,  or  can  be,  about  any  thing  in 
the  world.  This  you  see  in  the  example  of  the  jailer; 
he  came  in  trembling  and  astonished.  Acts,  16  : 29.  It 
is  the  most  solemn  and  important  matter  that  ever  the 
soul  had  before  it  in  this  world,  or  ever  shall  or  can  have. 
How  much  are  the  hearts  of  men  affected  in  their  out- 
ward straits  and  distresses  about  the  concerns  of  the 
body — «  What  shall  I  eat  1  what  shall  I  drink  V9  where- 
withal shall  I  and  mine  be  fed  and  clothed  ?  But  certain- 
ly the  straits  that  souls  are  in  about  salvation  must  be 
allowed  to  be  greater  than  these ;  and  such  questions  as 
that  of  the  jailer's,  "  Sirs  !  what  must  I  do  to  be  saved  1" 
make  deeper  impressions  upon  the  heart  than  what  shall 
I  eat  or  drink  1  Some  indeed  have  their  thoughts  sinking 
deeper  into  these  things  than  others ;  but  all  are  most 
solemnly  concerned  about  their  condition :  frothiness 
anl  frolics  are  gone,  and  the  heart  settles  itself  in  the 
deepest  earnest  about  its  eternal  state. 

The  heart  that  receives  Jesus  Christ  is  in  a  frame  of 
deep  humiliation  and  self-abasement.  O,  when  a  man  be- 
gins to  apprehend  the  first  approaches  of  grace,  pardon, 


152.  THE    METHOD    OF    GRACE.  (Ch.  7 

and  mercy  by  Jesus  Christ  to  his  soul ;  when  he  is  con- 
vinced of  his  utter  unworthiness  and  desert  of  hell, 
and  can  scarcely  expect  any  thing  from  the  just  and 
holy  God  but  damnation,  how  do  the  first  d awnings  of 
mercy  melt  and  humble  him!  "O  Lord,  what  am  I, 
that  thou  shouldst  feed  me  and  preserve  me  !  that  thou 
shouldst  but  for  a  few  years  spare  me!  But  that  ever 
Jesus  Christ  should  love  me,  and  give  himself  for  me  ; 
that  such  a  wretched  sinner  as  I  should  obtain  union  with 
his  person,  pardon,  peace  and  salvation  by  his  blood  ! 
Lord,  whence  is  this  to  such  a  worm  as  1 1  And  will 
Christ  indeed  bestow  himself  upon  me  1  shall  so  great 
a  blessing  as  Christ  ever  come  to  such  a  soul  as  minel 
will  God  in  very  deed  be  reconciled  to  me  in  his  Son  \ 
what,  to  me  !  to  such  an  enemy  as  I  have  been !  shall  my 
sins,  which  are  so  many,  so  horrid,  so  much  aggravated 
beyond  the  sins  of  most  men,  be  forgiven'?  O  what  am  I. 
vile  dust,  base  wretch,  that  ever  God  should  do  this  foi 
me  !"  And  how  is  that  scripture  fulfilled  and  made  good, 
"  That  thou  mayest  remember  and  be  confounded,  and 
never  open  thy  mouth  any  more  because  of  thy  shame, 
when  I  am  pacified  toward  thee  for  all  that  thou  hast 
done,  saith  the  Lord  God."  Ezek.  16  :  63.  Thus  that 
poor  broken-hearted  believer  stood  behind  Christ  weep- 
ing and  washing  his  feet  with  tears.,  as  one  quite  melted 
down  and  overcome  with  the  sense  of  mercy  to  such  a 
vile  sinner.  Luke,  7  :  38. 

The  soul  that  receives  Jesus  Christ  is  in  a  weary  con- 
ditio?iy  restless  and  full  of  disquietness,  neither  able  to 
bear  the  burden  of  sin  nor  knowing  how  to  be  discharg- 
ed from  it,  except  Christ  will  give  it  ease.  Come  unto 
me,  that  is,  believe  in  me,  ye  that  are  weary  and  heavy 
laden.  Matt.  11  :  28.  If  they  do  not  look  into  their  own 
souls,  they  know  there  is  no  safety,  and  if  they  do,  there 
is  no  comfort.  O !  the  burden  of  sin  overweighs  them ; 
they  are  ready  to  fall,  to  sink  under  it 


ffc .7.)  SAVING    FAITH.  153 

The  soul  that  rightly  receives  Christ  is  not  only  in  a 
weary  but  in  a  longing  condition  :  never  did  the  hart 
pant  for  the  water-brooks,  never  did  the  hireling  desire 
the  shadow,  never  did  a  condemned  person  long  for  a 
pardon  more  than  the  soul  longs  after  Jesus  Christ.  "  O," 
said  David,  "  that  one  would  give  me  of  the  water  of  the 
well  of  Bethlehem  to  drink."  O,  saith  the  poor  humbled 
sinner,  that  one  would  give  me  of  the  opened  fountain  of 
the  blood  of  Christ  to  drink !  O  for  one  drop  of  that 
precious  blood !  O  for  one  encouraging  smile  from 
Christ !  O  now,  were  ten  thousand  worlds  at  my  com- 
mand, and  Christ  to  be  bought,  how  freely  would  I  lay 
them  all  down  to  purchase  him  !  but  he  is  the  gift  of 
God.  O  that  God  would  give  me  Christ,  even  if  I  must 
go  in  rags,  and  hunger  and  thirst  all  my  days  in  this 
world ! 

The  soul,  in  the  time  of  its  closing  with  or  receiving 
Christ,  is  in  a  state  of  conflict.  It  hangs  between  hope 
and  fear,  encouragements  and  discouragements,  which 
occasions  many  a  sad  pause  in  the  way  of  Christ.  Some- 
times the  number  and  nature  of  its  sins  discourage  it — 
then  the  riches  and  freeness  of  the  grace  of  Christ  erect 
hope  again.  There  is  little  hope,  saith  unbelief;  nay,  it 
is  utterly  impossible,  saith  Satan,  that  ever  such  a  wretch 
as  thou  shouldst  find  mercy;  now  the  hands  hang  down 
O  but  then  there  is  a  necessity,  an  absolute  necessity ;  I 
have  not  the  choice  of  two,  but  am  shut  up  to  one  way  oi 
deliverance  ;  others  have  found  mercy,  and  the  invitation 
is  to  all  that  are  weary,  and  to  all  that  are  athirst ;  he 
saith,  him  that  cometh  to  him  he  will  in  no  wise  cast  out : 
now  new  hopes  inspire  the  soul,  and  the  hands  that  hung 
down  are  strengthened 

(3.)  Examine  the  consequents  and  effects  of  faith,  if 
y  DU  would  be  satisfied  of  the  truth  and  sincerity  of  it : 
such  are, 

Jin  Evangelical  and  ingenuous  melting  of  the  heart 
7* 


154  THE    METHOD    OF    GRACE.  (Ch  7 

under  the  apprehensions  of  grace  and  mercy:  "  They 
shall  look  upon  me  whom  they  have  pierced,  and  they 
shall  mourn'."  Zech.  12  :  10. 

Love  to  Christ,  his  ways  and  people.  Faith  worketh  by- 
love,  Gal.  5  :  6,  that  is,  it  represents  the  love  of  God,  and 
then  makes  use  of  the  sweetness  of  it  by  way  of  argu- 
ment, to  constrain  the  soul  to  all  acts  of  obedience  where 
it  may  testify  the  reality  of  its  love  to  God  and  Christ. 

Heart-purity.  "  Purifying  their  hearts  by  faith."  Acts, 
15  :  9.  It  doth  not  only  cleanse  the  hands  but  the  heart. 
No  principle  in  man  but  faith  can  do  this.  Morality  may 
hide  corruption,  but  faith  only  purifies  the  heart  from  it. 

Obedience  to  the  commands  of  Christ.  "  The  obedience 
of  faith."  Rom.  16  :  26.  The  very  name  of  faith  is  called 
upon  obedience ;  for  it  accepts  Christ  as  Lord,  and  urges 
upon  the  soul  the  most  powerful  arguments  in  the  world 
to  draw  it  to  obedience. 

In  a  word,  let  the  poor  doubting  believer,  that  ques- 
tions his  faith,  reflect  upon  those  things  that  are  unques- 
tionable in  his  own  experience,  which  being  well  consid- 
ered will  greatly  tend  to  his  satisfaction  in  this  point. 

It  is  very  doubtful  to  you  whether  you  believe — but 
yet  in  the  mean  time  it  may  be  past  doubt  (being  a  mat- 
ter of  clear  experience)  that  you  have  been  deeply  con- 
vinced of  sin,  driven  from  all  carnal  refuges,  made  will- 
ing to  accept  Jesus  Christ  upon  what  terms  soever  you 
might  enjoy  him.  You  doubt  whether  Christ  be  yours — 
but  it  is  past  doubt  that  you  have  a  most  high  and  pre- 
cious esteem  of  Christ,  that  you  heartily  long  for  him, 
that  you  prize  and  love  all  that  bear  his  image  ;  that 
nothing  would  please  your  heart  like  a  transformation  into 
his  likeness  ;  that  you  would  rather  your  soul  should  be 
filled  with  his  Spirit  than  your  house  with  gold  and  silver 
It  is  doubtful  whether  Christ  be  yours — but  it  is  past 
doubt  that  one  smile  from  Christ,  one  token  of  his  love 
would  do  you  more  good  than  all  the  honors  and  smiles 


Ch.7.)  SAVING   FAITH.  156 

of  the  world ;  and  nothing  so  grieves  y  DU  as  that  you 
grieve  him  by  sin.  You  dare  not  say  that  you  have  re- 
ceived him — nor  can  you  deny  but  that  you  have  had 
many  sick  days  and  nights  for  him  ;  that  you  have  gone 
into  many  secret  places  with  yearning  after  him.  Whe- 
thei  he  be  yours  or  not,  you  cannot  tell — but  that  you  are 
resolved  to  be  his,  this  you  can  tell.  Whether  he  will 
save  you  is  but  a  doubt — but  that  you  resolve  to  lie  at  his 
feet,  and  wait  only  on  him,  and  never  look  to  another  for 
salvation,  there  is  no  doubt. 

Well,  well,  poor  pensive  soul,  if  it  be  so,  arise,  lift  up 
thy  dejected  head,  take  thine  own  Christ  into  thine  arms. 
These  are  undoubted  signs  of  a  real  closure  with  Christ ; 
thou  makest  thyself  poor,  and  yet  hast  great  riches  :  such 
things  as  these  are  not  found  in  them  that  despise  and  re- 
ject Christ  by  unbelief. 

7.  This  doctrine  maybe  improved  by  way  si.  appeal  to 
unbelievers,  who  from  hence  must  be  pressed,  as  ever  they 
expect  to  see  the  face  of  God  in  peace,  to  receive  Jesus 
Christ  as  he  is  now  offered  to  them  in  the  Gospel.  This 
is  the  very  scope  of  the  Gospel.  I  shall  therefore  press 
it  by  three  great  considerations  :  what  is  in  Christ  whom 
you  are  to  receive  ;  what  in  the  offer  of  Christ  by  the 
Gospel;  and  what  in  the  rejecting  of  that  offer. 

Motive  1.  Consider  well  what  is  in  Christ,  whom  I  per- 
Buade  you  this  day  to  receive.  Did  you  know  what  is  in 
Christ,  you  would  never  neglect  or  reject  him  as  you  do. 

God  is  in  Christ.  2  Cor.  5  :  19.  The  Deity  hath  chosen 
to  dwell  in  his  flesh  ;  he  is  "  God  manifest  in  the  flesh." 
1  Tim.  3  :  16.  A  Godhead  dwelling  in  flesh  is  the  world's 
wonder ;  so  that  in  receiving  Christ,  you  receive  God 
himself.  The  authority  of  God  is  in  Christ.  "  My  name 
is  in  him,"  Exod.  23  :  21.  "  Him  hath  God  the  Father 
sealed,"  John,  6  :  27 ;  he  hath  the  commission,  the  great 
seal  of  heaven  to  redeem  and  save  you.  All  power  in 


156  THE    METHOD    OF    GRACE.  (Ch.7 

heaven  and  earth  is  given  to  him,  Matth.  28  :  18 ;  he 
comes  in  his  Father's  name  to  you,  as  well  as  in  his  own 
name.  The  wisdom  of  God  is  in  Christ,  1  Cor.  1  :  24, 
yea,  in  him  are  hid  all  the  treasures  of  "  wisdom  and 
knowledge."  Col.  2  :  3.  Never  did  the  wisdom  of  God 
display  itself  before  the  eyes  of  angels  and  men  as  it  has 
done  in  Christ.  The  angels  desire  to  look  into  it,  1  Pet. 
1  :  12,  yet  they  are  not  so  much  concerned  in  the  project 
and  design  of  this  wisdom  in  redemption  as  you  are. 

The  fulness  of  the  Spirit  is  in  Christ ;  yea,  it  fills  him  so 
as  it  never  did  nor  will  fill  any  creature,  "  God  giveth 
not  the  Spirit  by  measure  unto  him."  John,  3  :  34.  All 
others  have  their  limits  and  measures,  but  the  Spirit  is  in 
Christ  without  measure.  O  how  lovely  and  desirable  are 
those  men  that  have  a  large  measure  of  the  Spirit  in 
them !  but  he  is  anointed  with  the  Spirit  of  holiness 
above  his  fellows.  Psalm  45  :  7.  Whatever  grace  is  found 
in  all  the  saints  which  makes  them  desirable  and  lovely, 
wisdom  in  one,  faith  in  another,  patience  in  a  third  ;  they 
all  centre  in  Christ,  as  the  rivers  do  in  the  sea. 

The  righteousness  of  God  is  in  Christ,  by  which  only  a 
poor  guilty  sinner  can  be  justified  before  God.  We  are 
"  made  the  righteousness  of  God  in  him."  2  Cor.  5  :  21. 
He  is  "  the  Lord  our  righteousness,"  Jer.  23  :  6,  the 
author  of  our  righteousness,  or  the  Lord  who  justifies 
us ;  by  that  name  he  will  be  known  and  called  by  his 
people,  than  which  none  can  be  sweeter. 

The  love  of  God  is  in  Christ ;  yea,  the  very  yearning 
of  divine  love  is  in  him.  What  is  Christ  but  the  love  of 
God  wrapt  up  in  flesh  and  blood  ?  "In  this  was  manifest- 
ed the  love  of  God  toward  us,"  1  John,  4  :  9,  10,  and 
herein  is  love,  that  God  sent  his  Son :  this  is  the  highes' 
flight  that  ever  divine  love  made  ;  and  higher  than  this  it 
cannot  mount.  O  love  unparalleled  and  admirable  ! 

The  mercies  and  compassions  of  God  are  all  in  Christ. 
Jude,  21.  Mercy  is  the  thing  that  poor  sinners  want,  it  is 


Ch.  7.  SAVING    FAITH.  157 

what  they  cry  for  at  the  last  gasp ;  it  is  the  only  thing 
that  can  do  them  good.  O  what  would  they  give  to  find 
mercy  in  that  great  day]  Why,  if  you  receive  Christ  you 
shall  with  him  receive  mercy ;  but  out  of  him  there  is  no 
mercy  to  be  expected  from  the  hands  of  God  ;  for  God 
will  never  exercise  mercy  to  the  prejudice  of  his  justice ; 
and  it  is  in  Christ  that  justice  and  mercy  meet  and  em- 
brace each  other. 

The  salvation  of  God  is  in  Christ,  "  Neither  is  there 
salvation  in  any  other."  Acts,  4  :  12.  Christ  is  the  door 
of  salvation,  and  faith  is  the  key  that  opens  that  door  to 
men.  If  you  therefore  believe  not,  if  you  do  not  receive 
Jesus  Christ  as  God  has  offered  him,  you  exclude  your- 
selves from  all  hope  of  salvation.  The  devils  have  as 
much  ground  to  expect  salvation  as  you.  You  see  what 
is  in  Christ  to  induce  you  to  receive  him. 

Motive  2.  I  beseech  you,  consider  what  there  is  in  ike 
offer  of  Christ  to  sinners  to  induce  you  to  receive  him. 
Consider  well  to  wham  and  how  Christ  is  offered  in  the 
Gospel. 

To  ichom  is  he  offered  1  Not  to  the  fallen  angels,  but 
to  you  ;  they  lie  in  chains  of  darkness.  Jude,  6.  As  he 
took  not  their  nature,  so  he  designs  not  their  recovery ; 
and  therefore  will  have  no  treaty  at  all  with  them  ;  but 
he  is  offered  to  you,  creatures  of  an  inferior  rank  and 
order  by  nature.  Nor  is  he  offered  to  the  damned,  the 
treaty  of  peace  is  ended  with  them.  Christ  will  never 
make  them  another  tender  of  salvation.  Nor  is  he  offeree1 
to  millions  as  good  as  you  now  living  in  the  world.  The 
sound  of  Christ  and  salvation  is  not  come  to  their  ears,  but 
he  is  offered  to  you  by  the  special  favor  and  bounty  of 
heaven ;  and  will  you  not  receive  him  ]  Oh  !  then  how 
will  the  devils,  the  damned,  and  the  heathen  upbraid 
your  folly!  and  say,  "Had  we  had  one  such  tender  of 
mercy,  of  which  you  have  had  thousands,  we  had  not 
been  now  in  this  place  of  torment." 


158  THE    ME1HOD    OP    GRACE.  (C'o.7. 

Again,  consider  Tiow  Christ  is  offered  to  you—fl-eely,  as 
the  gift  of  God  to  your  souls  :  you  are  not  to  purchase 
him,  but  only  to  receive  him.  "  Ho,  every  one  that  thirst- 
eth,  come  ye  to  the  waters,  and  he  that  hath  no  money ; 
come,"  &c.  Isa.  55  : 1.  He  is  offered  importunately,  by 
repeated  entreaties.  "  As  though  God  did  beseech  you 
oy  us,  we  pray  you  in  Christ's  stead,  be  ye  reconciled 
to  God/'  2  Cor.  5  :  20.  O  what  amazing  condescension 
is  here  in  the  God  of  mercy  !  God  now  beseeches  you  ; 
wilt  thou  not  yield  to  the  entreaties  of  thy  God  1  O  then 
what  wilt  thou  say  for  thyself  when  thou  shalt  entreat 
and  cry  for  mercy,  and  God  will  not  hear  thee  1 

Motive  3.  Consider  the  sin  and  danger  there  is  in  re- 
fusing or  neglecting  the  present  offers  of  Christ  in  the 
Gospel,  and  surely  there  is  much  sin  in  it :  the  very  ma- 
lignity of  sin  and  the  sum  of  all  misery  lies  here ;  for  in 
refusing  Christ, 

You  put  the  greatest  contempt  and  slight  upon  all  the 
attributes  of  God.  He  has  made  his  justice,  his  mercy, 
nis  wisdom  arid  all  his  attributes  to  shine  in  their  bright- 
est glory  in  Christ.  Never  was  there  such  a  display  of 
the  glory  of  God  made  to  the  world  in  any  other  way. 
O  then  what  is  it  to  reject  and  despise  Jesus  Christ,  but 
to  offer  the  greatest  affront  to  the  glory  of  God  that  is 
possible  1 

You  hereby  frustrate  the  very  desig?i  of  the  Gospel  to 
yourselves ;  you  receive  the  grace  of  God  in  vain.  2  Cor. 
6:1.  As  good,  yea,  better  had  it  been  for  you  that  Christ 
had  never  come  into  the  world,  or  if  he  had,  that  your 
lot  had  fallen  in  the  dark  places  of  the  earth,  where  you 
had  never  heard  his  name ;  yea,  "  good  had  it  been  for 
that  man  if  he  had  never  been  born." 

Hereby  a  man  murders  his  own  soul :  "  I  said  there- 
fore unto  you,  that  ye  shall  die  in  your  sins ;  for  if  ye  be- 
lieve not  that  I  am  he,  ye  shall  die  in  your  sins."  John, 
8  :  24.  Unbelief  is  self-murder ;  you  are  guilty  of  the 


Ch  7.)  SAVING    FAITH.  159 

blood  of  your  own  soul ;  life  and  salvation  were  offered 
you  and  you  rejected  them.    Yea, 

The  refusing  of  Christ  by  unbelief  will  aggravate  your 
damnation  above  all  others  that  perish  in  ignorance  of 
Christ.  O,  it  will  be  more  tolerable  for  heathens  than 
for  you  ;  the  greatest  measures  of  wrath  are  reserved  to 
punish  the  worst  of  sinners,  and  among  sinners  none  will 
be  found  worse  than  unbelievers. 

8.  This  doctrine  may  also  be  very  useful  to  believers 
in  persuading  them  to  various  excellent  duties,  among 
which  I  shall  single  out  two  principal  ones. 

The  first  is  to  bring  up  their  faith  of  acceptance  to  the 
faith  of  assurance*  You  that  have  received  Jesus  Christ 
truly,  give  yourselves  no  rest  till  you  are  fully  satisfied 
that  you  have  done  so ;  acceptance  brings  you  to  heaven 
hereafter,  but  assurance  will  bring  heaven  into  your  souls 
now.  O  what  a  life  of  delight  and  pleasure  doth  the  as- 
sured believer  live  !  What  pleasure  is  it  to  him  to  look 
back  and  consider  where  he  once  was  and  where  he  now 
is !  to  look  forward,  and  consider  where  he  now  is  and 
where  shortly  he  shall  be  !  "I  was  in  my  sins,  I  am  now 
in  Christ;  I  am  in  Christ  now,  I  shall  be  with  Christ,  and 
that  for  ever,  after  a  few  days.  I  was  upon  the  brink  of 
hell,  I  am  now  upon  the  very  borders  of  heaven ;  I  shall 
be  in  a  very  little  while  among  the  innumerable  company 
of  angels  and  glorified  saints,  bearing  part  with  them  in 
the  song  of  Moses  and  of  the  Lamb  for  evermore." 

And  why  may  not  you  that  have  received  Christ  re 
ceive  the  comfort  of  your  union  with  him  ?  All  the 
grounds  and  helps  of  assurance  are  furnished  to  your 
hand  ;  there  is  a  real  union  betwixt  Christ  and  your  souls 
which  is  the  very  ground-work  of  assurance.  You  have 
the  Scriptures  before  you,  which  contain  the  signs  of 
faith  and  the  very  things  within  you  that  answer  those 
signs  in  the  word.  So  you  read,  and  so,  just  so,  you 
might  feel  it  in  your  own  hearts  would  you  attend  to 


160  THE    METHOD    OF    GRACE.  (Ch.  7 

your  own  experience.  The  Spirit  of  God  is  ready  to  seal 
you ;  it  is  his  office  arid  his  delight  so  to  do.  O  give  dili- 
gence to  this  work ;  attend  to  the  study  of  the  Scriptures 
and  of  your  own  hearts  more,  and  grieve  not  the  Holy 
Spirit  of  God,  and  you  may  arrive  to  the  very  desire  of 
your  hearts. 

The  other  duty  is  to  bring  up  your  life  to  the  excellent 
principles  and  rules  of  faith :  "  As  ye  have  received 
Christ  Jesus  the  Lord,  so  walk  ye  in  him."  Col.  2  :  6. 
Live  as  you  believe ;  you  received  Christ  sincerely  in 
your  first  close  with  him,  O  maintain  no  less  seriousness 
and  sincerity  in  all  your  ways  to  the  end  of  your  lives  : 
you  received  him  entirely  and  undivided!/!/  at  first,  let 
there  be  no  exceptions  against  any  of  his  commands  after- 
wards. You  received  him  exclusively  of  all  others,  see 
that  you  watch  against  all  self-righteousness  and  self-con- 
ceitedness  now,  and  mingle  nothing  of  your  own  with  his 
blood,  whatever  gifts  or  enlargements  in  duty  God  shall 
give  you  afterwards. 

You  received  him  advisedly  at  first,  weighing  and  con- 
sidering the  self-denying  terms  upon  which  he  was  offered 
to  you :  O  show  that  it  was  real,  and  that  you  see  no 
cause  to  repent  of  the  consecration  made,  whatever  you 
shall  meet  with  in  the  ways  of  Christ  and  duty :  convince 
the  world  of  your  constancy  and  cheerfulness  in  all  your 
sufferings  for  Christ,  that  Christ  with  his  cross,  Christ 
with  a  prison,  Christ  with  the  greatest  afflictions  is  wor- 
thy of  all  acceptation.  "  As  ye  have  received  him,  sc 
walk  ye  in  him."  Let  him  be  as  sweet,  as  lovely,  as  pre- 
cious to  you  now  as  he  was  in  the  first  moment  you  re- 
ceived him ;  yea,  let  your  love  to  him,  delight  in  him  and 
self-denial  for  him  increase  with  your  acquaintance  with 
him  day  by  day. 

9.  I  close  with  a  few  words  of  direction  to  all  that  are 
made  willing  to  receive  the  Lord  Jesus  Christ;  and  surely  it 
is  well  that  help  be  given  to  poor  Christians  in  this  mat 


Ch.  7.)  SAVING    FAITH.  161 

« 

ter :  it  is  a  time  of  trouble,  fear  and  great  temptation; 
mistakes  are  easily  made  of  dangerous  consequence ; 
attend  heedfully,  therefore,  to  a  few  directions : 

In  your  receiving  Christ,  beware  you  do  not  mistake 
the  means  for  the  end.  Many  do  so,  but  see  you  do  not. 
Prayer,  sermons,  reformations  are  means  to  bring  you  to 
Christ,  but  they  are  not  Christ ;  to  close  with  those  duties 
is  one  thing,  and  to  close  with  Christ  is  another  thing.  If 
I  go  into  a  boat,  my  design  is  not  to  dwell  there,  but  to  be 
carried  to  the  place  where  I  desire  to  be  landed  :  so  it 
must  be  in  this  case ;  all  your  duties  must  land  you  upon 
Christ — they  are  means  to  bring  you  to  Christ. 

See  that  you  receive  Christ,  not  for  a  present  help  mere 
ly,  but  for  your  everlasting  portion.  Many  inquire  aftei 
Christ,  pray  for  Christ,  cast  themselves  (in  their  way) 
upon  Christ  and  the  satisfaction  of  his  blood,  when  the 
efficacy  and  terror  of  conscience  is  upon  them  and  the;y 
feel  the  sting  of  guilt  within ;  but  as  soon  as  the  storm  is 
over  and  the  rod  that  conscience  shook  over  them  is  laid 
by,  there  is  no  more  talk  of  Christ :  alas  !  it  was  not 
Christ  but  quietness  that  they  sought.  Beware  of  mis- 
taking peace  for  Christ. 

In  receiving  Christ,  come  empty -lianded  to  him1  believing 
on  him  who  justifies  the  ungodly,  Rom.  4  :  5,  and  know 
that  the  deepest  sense  of  your  own  vileness,  emptiness 
and  unworthiness  is  the  best  frame  of  heart  that  can  ac- 
company you  to  Christ.  Many  persons  stand  off  from 
Christ  for  want  of  fit  qualifications ;  they  think  they  are 
not  prepared  for  Christ  as  they  should  be :  they  would 
not  come  naked  and  empty,  but  would  have  something  to 
commend  them  to  the  Lord  Jesus  for  acceptance.  O,  this 
is  the  pride  of  men's  hearts  and  the  snare  of  the  devil ! 
Let  "  him  that  hath  no  money  "  come.  You  are  not  to 
come  to  Christ  because  you  are  qualified,  but  that  you 
may  be  qualified  with  whatever  you  want ;  and  the  best 
qualification  you  can  bring  is  a  deep  sense  that  you  have 
no  worth  nor  excellency  at  all  in  you. 


162  THE    METHOD    OP    GRACE.  (Ch.8 

»  * 

In  receiving  Christ,  beware  of  dangerous  delays.  O  fol- 
low on  that  work  till  it  be  finished  !  You  read  of  some 
that  are  almost  persuaded,  and  of  others  not  far  from  the 
kingdom  of  God  ;  O  take  heed  of  what  the  prophet  says, 
Hosea,  13:13.  Delays  here  are  full  of  danger;  life  is 
uncertain,  so  are  means  of  grace.  The  man-slayer  needed 
no  motives  to  quicken  his  flight  to  the  city  of  refuge. 

See  that  you  receive  Christ  with  all  your  heart.  To  re- 
ceive Christ  is  to  receive  his  person  clothed  with  all  his 
offices ;  and  to  receive  him  with  all  your  heart  is  to  re- 
ceive him  into  your  understanding,  will  and  affections. 
Acts,  S  :  37.  As  there  is  nothing  in  Christ  that  may  be 
refused,  so  there  is  nothing  in  you  from  which  he  must 
be  excluded. 

Finally,  understand  that  the  opening  of  your  hearts  to 
receive  the  Lord  Jesus  Christ  is  not  a  work  done  by  any 
power  of  your  own,  but  the.  arm  of  the  Lord  is  revealed 
therein.  Isa.  53  :  i.  It  is  therefore  your  duty  and  inte- 
rest to  be  daily  at  the  feet  of  God,  pouring  out  your  soul 
to  him  in  secret,  that  he  may  work  in  you  the  genuine 
faith  of  his  own  people. 

Thanks  be  to  God  for  Jesus  Christ! 


CHAPTER  VIII. 
THE  BELIEVER'S  FELLOWSHIP  WITH  CHRIST. 

Therefore  God,  thy  God,  hath  anointed  thee  with  the  oil  of 
gladness  above  thy  fellows.    Psalm  45  :  7. 

The  method  of  grace  in  uniting  souls  with  Jesus  Christ 
has  been  shown :  thus  does  the  Spirit  (whose  office  it  is) 
make  application  of  Christ  to  God's  people  ;  the  result 

' 


Ch.8.)  FELLOWSHIP    WITH    CHRIST.  163 

and  next  fruit  of  which  is  communion  with  Christ  in  his 
graces  and  benefits.  Our  union  with  Christ  is  the  very 
ground-work  and  foundation  of  our  sweet,  soul-enriching 
communion  and  participation  of  spiritual  privileges  :  we 
are  first  engrafted  into  Christ,  and  then  suck  the  sap  and 
fatness  of  the  root ;  first  married  to  the  person  of  Christ, 
then  endowed  and  instated  in  the  privileges  and  benefits 
of  Christ.  To  this  communion  with  Christ  the  portion 
of  Scripture  selected  now  calls  our  attention. 

The  words  are  a  part  of  that  excellent  Psalm,  or  song 
of  love,  wherein  the  spiritual  espousals  of  Christ  and  the 
church  are  figuratively  and  very  elegantly  celebrated  and 
shadowed.  The  subject  of  this  psalm  is  the  same  as  of 
the  whole  book  of  the  Canticles,  in  which  the  spiritual 
espousals  of  Christ  and  the  church  are  set  forth  and  re- 
presented to  us.  Among  many  rapturous  and  elegant 
expressions  in  praise  of  this  glorious  bridegroom,  Christ, 
this  is  one  :  "  God,  thy  God,  hath  anointed  thee  with  the 
oi!4of  gladness  above  thy  fellows  :"  that  is,  enriched  and 
filled  thee  in  a  singular  and  peculiar  manner  with  the  ful- 
ness of  the  Spirit,  whereby  thou  art  consecrated  to  thy 
office  ;  and  by  reason  whereof  thou  out-shinest  and  ex- 
cellest  all  the  saints,  who  are  thy  fellows  or  co-partners  in 
these  graces.  So  that  in  these  words  you  have  two  parts  : 
the  saints'  dignity  and  Christ's  pre-eminence. 

1.  The  saints'  dignity,  which  consists  in  this,  that  they 
are  Christ's  fellows.  The  Hebrew  word  is  very  full  and 
copious,  and  is  translated  consorts,  companions,  co-part- 
ners, partakers  :  that  is,  such  as  are  partakers  with  him 
in  the  anointing  of  the  Spirit ;  who  do  in  their  measure 
receive  the  same  Spirit,  being  anointed  with  the  same 
grace  and  dignified  with  the  same  titles.  1  John,  2  :  27  ; 
Rev.  1:6.  Does  the  Spirit  of  holiness  dwell  in  him  1  so 
it  does  in  them  too.  Is  Christ  king  arid  priest?  so  are 
they  by  the  grace  of  union  with  him.  He  "  hath  made 
4is  kings  and  priests  unto  God  and  his  Father."  This  is 


164  THE  METHOD  OF  GRACE.  (Ck  8 

the  saints'  dignity,  to  be  Christ's  fellows,  consorts  or  co- 
partners ;  so  that  whatever  spiritual  grace  or  excellence 
is  in  Christ,  it  is  not  appropriated  to  himself,  but  they 
share  it  with  him ;  for  indeed  he  was  filled  with  the  ful- 
ness of  the  Spirit  for  their  sakes.  As  the  sun  is  filled 
with  light  not  to  shine  to  itself  but  to  others,  so  is  Christ 
with  grace.  But, 

2.  Whatever  dignity  is  here  ascribed  to  the  saints,, 
there  is  and  still  must  be  a  pre-eminence  acknowledged 
and  ascribed  to  Christ :  if  they  are  anointed  with  the 
Spirit  of  grace,  much  more  abundantly  is  Christ :  "God, 
thy  God,  hath  anointed  thee  with  the  oil  of  gladness  above 
thy  fellows." 

By  the  oil  of  gladness  understand  the  spirit  of  holiness, 
compared  here  to  oil,  of  which  there  was  under  the  law 
a  civil  and  a  sacred  use.  It  had  a  sacred  and  a  solemn 
use  in  the  inauguration  and  consecration  of  the  Jewish 
kings  and  high-priests :  it  had  also  a  civil  and  common 
use  for  anointing  their  bodies  to  make  their  limbs  more 
agile  and  nimble ;  to  make  the  face  shine,  for  it  gave  a 
lustre,  freshness  and  liveliness  to  the  countenance.  By 
the  Spirit  of  grace  poured  forth  upon  Christ  he  was  pre- 
pared for  and  consecrated  to  his  offices ;  he  was  anointed 
"  with  the  Holy  Ghost  and  with  power."  Acts,  10  :  38. 
And  as  this  precious  oil  runs  down  from  Christ,  the  head, 
to  the  borders  of  his  garments ;  I  mean  as  it  is  shed  upon 
believers,  so  it  exceedingly  beautifies  their  faces  and 
makes  them  shine  with  glory — it  renders  them  apt  and 
ready  to  every  good  work.  It  kindles  and  maintains  the 
flame  of  divine  love  in  their  souls,  and  like  a  lamp,  en 
ightens  their  minds  in  the  knowledge  of  spiritual  things. 

And  this  oil  is  here  called  the  oil  of  gladness,  beca  jse 
it  is  the  cause  of  all  joy  and  gladness  to  them  that  are 
anointed  with  it.  The  anointing  or  instalment  of  sove- 
reign princes  is  the  clay  of  the  gladness  of  their  hearts ; 
and  among  the  common  people  oil  was  liberally  used  at 


Jh.8.)  FELLOWSHIP    WITH    CHRIST.  165 

all  their  festivals,  but  never  on  their  days  of  mourning 
Whence  it  becomes  excellently  expressive  of  the  nature 
and  use  of  the  Spirit  of  grace,  who  is  the  cause  and  au- 
thor of  all  joy  in  believers.  John,  17  :  13. 

With  this  oil  of  gladness  is  Christ  said  to  be  anointed 
above  his  fdlows,  to  have  a  far  greater  share  of  the  Spirit 
of  grace  than  they  ;  for  to  every  one  of  the  saints  "  is  given 
grace  according  to  the  measure  of  the  gift  of  Christ." 
Eph.  4  :  7.  But  to  him  the  Spirit  is  not  given  by  mea- 
sure. John,  3  :  34.  "  It  pleased  the  Father,  that  in  him 
should  all  fulness  dwell,"  Col.  1  :  19,  and  "  of  his  fulness 
we  all  receive  grace  for  grace."  John,  1  :  16.  The  saints 
partake  with  him  and  through  him  in  the  same  Spirit  of 
grace,  for  which  reason  they  are  his  fellows ;  but  all  the 
grace  poured  out  upon  believers  comes  exceeding  short 
of  that  which  God  hath  poured  out  upon  Jesus  Christ. 
The  words  thus  explained  teach  us  that, 

All  true  believers  have  a  real  communion  or  fellowship  with 
the  Lord  Jesus  Christ. 

From  the  saints'  union  with  Christ  results  naturally 
and  immediately  a  most  sweet  and  blessed  communion 
and  fellowship  with  him  in  graces  and  spiritual  privi- 
leges :  "  Blessed  be  the  God  and  Father  of  our  Lord 
Jesus  Christ,  who  hath  blessed  us  with  all  spiritual  bless- 
ings in  heavenly  places."  In  giving  us  his  Son,  he  freely 
gives  us  all  things.  Rom.  8  :  32.  So  1  Cor.  1  :  30,  "  Of 
him  are  ye  in  Christ  Jesus,  who  of  God  is  made  unto 
us  wisdom,  righteousness,  sanctification  and  redemption." 
And  once  more,  1  Cor.  3  :  22,  23.  "  All  are  yours,  and 
ye  are  Christ's." 

That  the  scope  of  this  discourse  be  not  mistaken,  let 
the  reader  observe  that  I  am  not  here  treating  of  the 
saint's  communion  or  fellowship  with  God  in  his  duties, 
as  in  prayer,  hearing,  the  ordinances,  &e.  but  of  the  in- 
terest which  believers  have  in  the  good  things  of  Christ, 


166  THE  METHOD  OF  GRACE.  (Ch.8 

by  virtue  of  the  mystical  union  between  tliem  through  faith. 

There  is  a  fellowship  or  communion  the  saints  have 
with  Christ  in  holy  duties,  wherein  Christians  let  forth 
their  hearts  to  God  by  desires,  and  God  lets  forth  his 
comforts  and  refreshments  again  into  their  hearts ;  they 
open  their  mouths  wide,  and  he  fills  them  :  this  commu- 
nion with  God  is  the  joy  and  comfort  of  a  believer's  life, 
but  I  am  not  to  speak  of  that  here.  It  is  not  any  act  of 
communion,  but  the  state  of  communion,  from  which  all 
acts  of  communion  flow,  of  which  I  am  now  to  treat.  Be- 
tween Christ  and  his  people  there  is  a  fellowship  or  joint 
interest,  on  which  ground  they  are  called  co-heirs  with 
Christ.  Rom.  8  :  17.  In  the  explication  of  this  point  I 
shall  -show  in  what  Christ  and  believers  have  fellowship ; 
by  what  means  they  come  to  have  this  fellowship  ;  and  the 
dignity  to  which  it  raises  them. 

I.  IN  WHAT  do  Christ  and  believers  have  fellowship. 
And  here  I  remark  negatively,  that  the  saints  have  no 
fellowship  with  Christ  in  those  things  that  belong  to  him 
as  God ;  such  as  his  consubstantiality,  co-equality,  and 
co-eternity  with  the  Father.  Neither  men  nor  angels  par- 
take in  these  things ;  they  are  the  proper  and  incommu- 
nicable glory  of  the  Lord  Jesus.  Nor  have  the  saints  any 
communion  or  fellowship  in  the  honor  and  glory  of  his 
mediatorial  work,  his  satisfaction  to  God,  or  redemption 
of  bis  people.  It  is  true,  we  have  the  benefit  and  fruit 
of  his  mediation  and  satisfaction  :  his  righteousness  is  im- 
puted to  us  for  our  personal  justification ;  but  we  share 
not  in  the  least  with  Christ  in  the  glory  of  this  work ;  nor 
have  we  an  inherent  righteousness  in  us,  as  Christ  has ; 
nor  can  we  justify  and  save  others,  as  Christ  does :  wo 
have  nothing  to  do  with  his  peculiar  honor  and  praise  in 
these  things.  Though  we  have  the  benefit  of  being  saved, 
we  may  not  pretend  to  the  honor  of  being  saviors  as 
Christ  is  to  ourselves  or  others.  "  Christ's  righteousness," 
says  Bradshaw,  "  is  not  made  ours  as  to  its  universal 


CK8.)  FELLOWSHIP    WITH    CHRIST.  16? 

value,  but  as  to  our  particular  necessity ;  nor  is  it  imputed 
to  us  as  causes  of  salvation  to  others,  but  as  subjects  to 
be  saved  by  it  ourselves."  But  there  are  many  glorious 
and  excellent  things  which  are  in  common  between  Christ 
and  believers,  though  in  them  all  he  hath  the  pre-emi- 
nence ;  he  shines  in  the  fulness  of  them  as  the  sun,  and 
we  with  a  borrowed  and  lesser  light. 

1.  Believers  have  communion  with  Christ  in  his  names 
and  titles;  they  are  called  Christians  from  Christ,  from 
him  the  whole  family  in  heaven   and    earth  is  named. 
Eph.  3  :  15.    This  is  that  worthy  name  the  apostle  speaks 
of,  James,  2  :  7.    He  is  the  Son  of  God,  and  they  also, 
by  their  union  with  him,  have  power  or  authority  to  be- 
come the  sons  of  God.  John,  1  :  12.    He  is  the  heir  of  all 
things,  and  they  are  joint-heirs  with  him.  Rom.  8  :  17. 
He  is  both  King  and  Priest,   and  he  hath  made  them 
kings  and  priests.  Rev.  1  :  6. 

2.  They  have  communion  with  him  in  his  righteousness, 
the  righteousness  of  Christ  is  made  theirs,  2  Cor.  5  :  21 ; 
he  is  "  the  Lord  our  righteousness."  Jer.  23  :  6.     True, 
the  righteousness  of  Christ  is  not  inherent  in  us  as  it  is 
in  him ;  but  our  union  with  him  is  the  ground  of  the  im- 
putation of  his  righteousness  to  us.  2  Cor.  5  :  21.    Wo 
are  made  the  righteousness  of  God  in  him.  Phil.  3  :  9. 

This  is  a  most  inestimable  privilege,  the  very  ground 
of  all  our  other  blessings  and  mercies.    O  what  a  benefit 
is  this  to  a  poor  sinner  that  owes  to  God  infinitely  more 
than  he  is  ever  able  to  pay  by  doing  or  suffering,  to  have 
such  a  rich  treasure  of  merit  as  lies  in  Christ  to  discharge 
in  one  entire  payment,  all  his  debts  to  the  last  farthing 
*  Surely  shall  one  say,  in  the  Lord  have  I  righteousness, 
Isaiah,  45  :  24,  even  as  a  poor  woman  that  owes  mow 
than  she  is  worth,  in  one  moment  is  discharged  of  all  hoi 
obligations  by  her  marriage  to  a  wealthy  man. 

3.  Believers  have  communion  with  Christ  in  his  holi 
ness  or  sanctification,  for  of  God  he  is  made  unto  them 


165  METHOD    OF    GRACE.  (Ch.  8. 

not  only  righteousness,  but  sanctification  also ;  and  as  in 
the  former  privilege  they  have  merit  in  the  blood  of 
Christ  to  justify  them ;  so  here  they  have  the  Spirit  of 
Christ  to  sanctify  them,  1  Cor.  1  :  30 ;  and  therefore  we 
are  said  of  his  fulness  to  receive  "  grace  for  grace,"  John 
1  :  16  ;  that  is,  say  some,  grace  upon  grace,  manifolc 
graces,  or  abundance  of  grace ;  or  grace  answerable  to 
grace,  as  in  the  seal  and  wax  there  is  line  for  line  and 
cut  for  cut  exactly  answerable  to  each  other ;  or  grace 
for  grace,  that  is,  say  others,  the  free  grace  of  God  in 
Christ  for  the  sanctification  or  filling  of  our  souls  with 
grace :  be  it  in  which  sense  it  may,  it  shows  the  commu- 
nion believers  have  with  Jesus  Christ  in  grace  and  holi- 
ness. Now,  holiness  is  the  most  precious  thing  in  the 
world,  it  is  the  image  of  God  and  chief  excellency  of  man  : 
it  is  our,  evidence  for  glory,  yea,  and  the  first  fruits  of 
glory.  In  Christ  dwells  the  fulness  of  grace,  and  from 
him  our  head,  it  is  derived  and  communicated  to  us ;  thus 
"  he  that  sanctifieth,  and  they  who  are  sanctified,  are  all 
of  one."  Heb.  2  :  11.'  More  particularly, 

4.  Believers  have  communion  with  Christ  in  Ms  death; 
they  die  with  him  ;  "  I  am  crucified  with  Christ,"  Gal.  2 : 20 ; 
that  is,  the  death  of  Christ  has  a  real  killing  and  morti- 
fying influence  upon  the  lusts  and  corruptions  of  my  heart 
and  nature  :  true  it  is,  he  died  for  sin  one  way,  and  we 
die  to  sin  another  way :  he  died  to  expiaie  it,  we  die  to  it 
when  we  mortify  it.  The  death  of  Christ  is  the  death  of 
sin  in  believers ;  and  this  is  a  very  glorious  privilege ; 
for  the  death  of  sin  is  the  life  of  your  souls  ;  if  sin  do  not 
die  in  you  by  mortification,  you  must  die  for  sin  by  eter- 
nal damnation.  If  Christ  had  not  died,  the  Spirit  of  God, 
by  which  you  now  mortify  the  deeds  of  the  body,  could 
not  have  been  given  unto  you :  then  you  must  have  lived 
vassals  to  your  sins,  and  died  at  last  in  your  sins ;  but  the 
fruit,  efficacy,  and  benefit  of  Christ's  death  is  yours  for 
killing  those  sins  in  you  which  else  had  been  your  ruin. 


Ch.8.)  FELLOWSHIP    WITH    CHRIST.  169 

5.  Believers  have  communion  with  Christ  in  his  life 
and  resurrection  from  the  dead  ;  as  he  rose  from  the  dead, 
so  do  they,  and  that  by  the  power  and  influence  of  his 
vivijication  and  resurrection.    It  is  the  Spirit  of  life  which 
is  in  Christ  Jesus  that  makes  us  free  from  the  law  of  sin 
and  death.    Rom.  8  :  2.    Our  spiritual  life  is  from  Christ, 
*•  You  hath  he  quickened  who  were    dead  in  trespass- 
es and  sins,"     Eph.  2:1;   and  hence  Christ  is  said  to 
live  in  the  believer,  "  I  live,  yet  not  I,  but  Christ  liveth 
in  me,"     Gal.  2  :  20 ;  and  it  is  no  small  privilege  to  par- 
take of  the  very  life  of  Christ,  which  is  the  most  excel- 
lent life  that  any  creature  can  live  ;  yet  such  is  the  hap- 
piness of  all  the  saints,  the  life  of  Christ  is  manifest  in 
them,  and  such  a  life  as  shall  never  see  death. 

6.  Believers  have  fellowship  with  Jesus  Christ  in  Jiis 
glory,  which  they  shall  enjoy  in  heaven  with  him  :  they 
"  shall  be  ever  with  the  Lord,"  1  Thes.  4:17;  and  that 
is  not  all,  (though,  as  one  saith,  it  were  a  kind  of  heaven 
but  to  look  through  the  key-hole  and  have  but  a  glimpse  of 
Christ's  blessed  face,)  but  they  shall  partake  of  the  glory 
which  the  Father  hath  given  him  ;  for  so  he  speaks,  John, 
17  :  22,  24  ;  and  more  particularly,  they  shall  sit  with  him 
in  his  throne,  Rev.  3:21;  and  when  he  comes  to  judge  the 
world,  he  will  come  to  be  glorified  in  the  saints.  2  Th.  1 : 10. 

Thus  you  see  what  glorious  and  inestimable  things  are 
and  will  be  in  common  between  Christ  and  the  saints — 
bis  titles,  his  righteousness,  his  holiness,  his  death,  his 
life,  his  glory.  I  do  not  say  that  Christ  will  make  any 
saint  equal  with  him  in  glory — that  is  impossible  ;  he  will 
be  known  from  all  the  saints  in  heaven,  as  the  sun  is  dis- 
tinguished from  the  stars  ;  but  they  shall  partake  of  hi,* 
glory,  and  be  filled  with  his  joy. 

II.    I  WOuld    Show    THE    WAY    AND    MEANS  by  which  W6 

come  to  have  fellowship  with  Jesus  Christ  in  these  excel- 
lent privileges ;  and  this  I  shall  do  briefly  in  the  follow- 
ing positions. 

Method  of  Graoe.  Q 


170  THE    METHOD    OF    GRACE.  (Ch.  a 

1.  No  man  has  fellowship  with  Christ  in  any  special 
saving  privilege  by  nature,  howsoever  it  be  cultivated  or 
improved  ;    but  only  by  faith  uniting  Mm  to  the  Lord 
Jesus  Christ :  it  is  not  the  privilege  of  our  first,  but  se- 
cond birth.     This  is  plain  from  John,  1  :  12,  13,  "  But  to 
as  many  as  received  him,  to  them  gave  he  power  to  be- 
come the  sons  of  God,  even  to  them  that  believe  on  his 
name,  who  are  born  not  of  blood,  nor  of  the  will  of  the 
flesh,  nor  of  the  will  of  man,  but  of  God."  We  are  by  na- 
ture children  of  wrath,   Eph.  2  :  3,  we  have  fellowship 
with  Satan  in  sin  and  misery  :  the  wild  branch  has  no 
communication  of  the  sweetness  and  fatness  of  a  more 
noble  and  excellent  root  until  it  be  ingrafted  upon  it  and 
have  immediate  union  with  it.  John,  15  :  1,  2. 

2.  Believers  themselves  have  not  an  equal  share  one 
with  another  in  all  the  benefits  and  privileges  of  then 
union  with  Christ,  but  in  some  there  is  an  equality  and 
in  others  an  inequality ;  to  every  one  according  to  the  mea- 
sure and  gift  of  Christ.  In  justification  they  are  all  equal : 
the  weak  and  the  strong  believer  are  alike  justified,  be- 
cause it  is   one  and  the   same  perfect  righteousness   of 
Christ  which  is  applied  to  the  one  and  to  the  other ;  so 
that  there  are  no  different  degrees  of  justification,  but  all 
that  believe  are  justified  from  all  things,  Acts,  13  :  39;  and 
"  there  is  no  condemnation  to  them  that  are  in  Christ  Je- 
sus," Rom.  8  :  1,  be  they  never  so  weak  in  faith  or  defec- 
tive in  degrees  of  grace.    But  there  is  difference  in  the 
measures  of  their  sanctification ;  some  are  men  and  others 
babes  in  Christ.  1  Cor.  3:1.  The  faith  of  some  flourishes 
and  grows  exceedingly,  2  Thes.  1:3;  the  things  that  are 
in  others  are  ready  to  die.  Rev.  3:2.    It  is  a  plain  case, 
that  there  is  great  variety  in  the  degrees  of  grace  and 
comfort  among  them  that  are  jointly  interested  in  Christ, 
and  equally  justified  by  him, 

3.  The  saints  have  not  fellowship  and  communion  with 
Christ  in  the  forementioned  benefits  and  privileges  by 


'/vV 
Ch.8.)  FELLOWSHIP    WITH    CHRIST.  171 

one  and  the  same  medium,  but  by  various  mediums  and 
ways,  according  to  the  nature  of  the  benefits  in  which  they 
participate.  For  instance,  they  have  partnership  and 
communion  with  Christ,  as  has  been  said,  in  his  righte 
ousness,  holiness,  and  glory,  but  they  receive  these  dis- 
tinct blessings  by  divers  mediums  of  communion  :  wo 
have  communion  with  Christ  in  his  righteousness,  by  the 
way  of  imputation  :  we  partake  of  his  holiness,  by  his 
imparting  it  to  us  j  and  of  his  glory  in  heaven,  by  the 
beatifical  vision.  Our  justification  is  a  relative  change, 
our  sanctification  a  real  change,  our  glorification  a  per- 
fect change  by  redemption  from  all  the  remains  both  of 
sin  and  misery.  Thus  hath  the  Lord  appointed  several 
blessings  for  believers  in  Christ,  and  several  channels  oi 
conveying  them  from  him  to  us  :  by  imputed  righteous- 
ness we  are  freed  from  the  guilt  of  sin  ;  by  imparted  ho- 
liness we  are  freed  from  the  dominion  of  sin,  and  by  our 
glorification  with  Christ  we  are  freed  from  all  the  re- 
mains both  of  sin  and  misery  brought  in  by  sin  upon  our 
natures. 

4.  Christ  imparts  to  all  believers  all  the  spiritual  bless- 
ings that  he  is  filled  witJi,  and  withholds  none  from  any  that 
have  union  with  him,  be  these  blessings  never  so  great,  or 
they  that  receive  them  never  so  weak  and  contemptible  in 
outward  respects.  Ye  are  the  children  of  God  by  faith  in 
Jesus  Christ.  Gal.  3  :  26.  The  salvation  that  comes  by 
Jesus  Christ  is  styled  the  common  salvation,  Jude  3,  and 
heaven  the  inheritance  of  the  saints  in  light,  Col.  1  :  12. 
"  There  is  neither  Greek  nor  Jew,  circumcision  nor  un- 
circumcision,  Barbarian,  Scythian,  bond  nor  free,  but 
Christ  is  all,  and  in  all."  Col.  3  :  11.  As  if  the  apostle 
had  said,  there  is  no  privilege  in  the  one  to  commend 
them  to  God,  and  no  want  of  any  thing  in  the  uther  to 
debar  them  from  God ;  let  men  have  or  want  outward 
excellencies,  as  beauty,  honor,  riches,  nobility,  gifts  of 
the  mind,  sweetness  of  nature,  and  all  such  ornaments, 


172  THE  METHOD  OP    GRACE.  (Ch.  8 

what  is  that  to  God  1  He  looks  not  at  these  things,  but 
respects  them,  and  communicates  his  favor  to  them  as 
they  are  in  Christ :  He  is  all,  and  in  all.  The  gifts  and 
blessings  of  the  Spirit  are  given  to  men  as  they  are  in 
Christ,  and  without  respect  to  any  external  differences 
made  in  this  world  among  men :  hence  we  find  excellent 
treasures  of  grace  in  mean  and  contemptible  persons  in 
the  world  :  poor  in  the  world  and  rich  in  faith,  and  heirs 
of  the  kingdom  ;  and  as  all  believers,  without  difference, 
receive  from  Christ,  so  they  are  not  debarred  from  any 
blessing  that  is  in  Christ :  "  All  is  yours,  for  ye  are 
Christ's."  1  Cor.  3  :  22,  23.  With  Christ  God  "freely 
gives  us  all  things."  Rom.  8  :  32. 

5.  The  communion  believers  have  with  Christ  in  spirit- 
ual benefits  is  a  very  great  mystery^  far  above  the  under- 
standings of  natural  men.  There  are  no  footsteps  of  this 
thing  in  all  the  works  of  creation  ;  therefore  the  apostle 
calls  it  "  the  unsearchable  riches  of  Christ."  Eph.  3  :  8. 
The  word  signifies  that  which  has  no  footsteps  to  trace  it 
by :  yea,  it  is  so  deep  a  mystery  that  the  angels  them  • 
selves  stoop  to  look  into  it.  1  Pet.  1 :  12.  "  Eye  hath  not 
seen,  nor  ear  heard,  neither  have  entered  into  the  heart 
of  man  the  things  which  God  hath  prepared  for  them 
that  love  him  :  but  God  hath  revealed  them  unto  us  by 
his  Spirit."  1  Cor.  2  :  9,  10. 

III.  I  am  to  show  THE  DIGNITY  AND  EXCELLENCE  of 
this  fruit  of  our  union  with  Christ,  and  that  a  greater 
glory  and  honor  cannot  be  put  upon  man  than  to  be  thus 
in  fellowship  with  him.  "  The  glory  which  thou  gavest 
me  I  have  given  them,  that  they  may  be  one  even  as  we 
are  one."  John,  17  :  22.  Let  it  be  considered, 

.,  With  whom  we  are  associated,  even  the  Son  of  God  ; 
with  him  that  is  "  over  all,  God  blessed  for  ever."  Our 
association  with  angels  is  a  high  advancement,  for  angels 
and  saints  are  fellow-servants  in  the  same  family,  Rev. 
19  :  10,  and  through  Christ  we  are  come  to  an  innume- 


Ch.tf.>  FELLOWSHIP    WITH    CHRIST.  173 

rable  company  of  angels,  Heb.  12  :  22.  But  what  is  all 
this  to  our  fellowship  with  Jesus  Christ  himself,  and  that 
in  another  manner  than  angels  have  ]  For  though  Christ 
be  to  them  a  head  of  dominion,  yet  not  a  head  of  vital  in 
fluence,  as  he  is  to  his  mystical  body  the  church ;  this 
therefore  is  to  them  a  mystery,  which  they  greatly  desire 
to  study  and  pry  into. 

2.  ~What  we  are  that  are  dignified  with  this  title,  the 
fellows  or  co-partners  with  Jesus  Christ :  not  only  dust  by 
nature,  but  such  wretched  sinners  by  nature  arid  the  sen- 
tence of  the  law,   as  ought  to  be   associated  with  devils 
and  partakers  with  them  of  the  wrath  of  Almighty  God 
to  all  eternity. 

3.  The  benefits  we  are  partakers  of,  in  and  with  the 
Lord  Jesus  Christ ;  and  indeed  they  are  wonderful  and 
astonishing  so  far  as  they  do  already  appear,  and  yet  we 
see  but  little  of  them  compared  with  what  we  shall  see, 
"  Now  are  we  the  sons   of  God,  and  it  doth  not  yet 
appear  what  we  shall  be,  but  we  know  that  when  he 
shall  appear  we  shall  be  like  him,  for  we  shall  see  him 
as  he  is."     1  John,  3:2.    O,  what  will  that  be !  to  see 
him  as  he  is,  and  to  be  transformed  into  his  likeness  ! 

4.  The  manner  in  which  we  are  brought  into  this  fel- 
lowship with  Christ ;  which  is  yet  more  admirable.     The 
apostle  gives  us  a  surprising  account  of  it  in  2  Cor.  8  :  9. 
"  For  ye  know  the  grace  of  our  Lord  Jesus  Christ,  that, 
though  he  was  rich,  yet  for  your  sakes  he  became  poor, 
that  ye  through  his  poverty  might  be  rich  :"  he  empties 
himself  of  his  glory  that  we  might  be  filled ;  he  is  made 
a  curse  that  we  might  enjoy  the  blessing;  he  submits  to 
be  crowned  with  thorns  that  we  might  be  crowned  with 
glory  and  honor ;  he  puts  himself  into  the  number  of 
worms,  Psalm  22  :  6,  that  we  might  be  made  equal  to 
the  angels.    O,  the  inconceivable  grace  of  Christ ! 

5.  The  reciprocal  nature  of  the  communion  which  is 
between  Christ  and  believers.  We  do  not  only  partake  of 


174  THE    METHOD    OF    GRACE.  (Ch.  8 

what  is  his,  out  he  partakes  of  what  is  ours :  he  has  fel- 
lowship with  us  in  all  our  wants,  sorrows,  miseries  and 
afflictions  ;  and  we  have  communion  with  him  in  his  righ- 
teousness, grace,  sonship  and  glory :  he  takes  pait  of  our 
misery,  and  we  take  part  of  his  blessedness  j  our  suffer- 
ings are  his  sufferings.  Col.  1  :  24.  O,  what  an  honor  is 
it  to  thee,  poor  man,  to  whom  a  great  many  would  not 
turn  aside  to  ask  how  thou  doest ;  to  have  a  King,  yea, 
the  Prince  of  all  the  kings  of  the  earth,  pity,  relieve, 
sympathize,  groan  and  bleed  with  thee,  sit  by  thee  in  all 
thy  troubles,  and  give  thee  his  cordials ;  say  thy  troubles 
are  my  troubles,  and  thy  afflictions  are  my  afflictions  : 
whatever  toucheth  thee,  toucheth  me  also.  O  what  name 
shall  we  give  unto  such  grace  as  this  ! 

6.  Consider  the  perpetuity  of  this  privilege.  Your  fel 
lowship  with  Christ  is  interminable,  and  abides  for  ever. 
Christ  and  the  saints  shall  be  glorified  together,  Rom.  8  : 
17  ;  while  he  hath  any  glory  they  shall  partake  with  him. 
It  is  said  indeed  that  there  shall  be  a  time  when  Christ 
will  deliver  up  the  kingdom  to  the  Father,  1  Cor.  15  : 
24  ;  but  the  meaning  is  not  that  he  will  ever  cease  to  be 
the  Head  of  his  saints,  or  they  cease  to  be  his  members  : 
no,  the  relation  never  ceases  ;  justification,  sanctification 
and  adoption  are  everlasting ;  no  enemy  can  despoil  us 
of  them. 

INFERENCE  1.  Are  the  saints  Christ's  fellows  "?  What 
honorable  persons  then  are  they  !  and  how  should  they  be 
esteemed  and  valued  in  the  world  !  If  a  king,  who  is  the 
fountain  of  honor,  do  but  raise  a  man  by  his  favor  and 
dignify  him  by  bestowing  some  honorable  title  upon  him, 
what  respect  and  deference  is  presently  paid  him  by  all 
persons !  But  what  are  all  the  vain  and  empty  titles  of 
honor  to  the  glorious  and  substantial  privileges  with 
which  believers  are  dignified  and  raised  above  all  other 
men  by  Jesus  Christ  1  He  is  the  Son  of  God,  and  they 
are  the  sons  of  God  also  :  he  is  the  Heir  of  all  things,  and 


Ch.  8.)  FELLOWSHIP    WITH    CHRIST.  175 

they  are  joint-heirs  with  Christ :  he  reigns  in  glory,  and 
they  shall  reign  with  him  :  he  sits  upon  the  throne,  and 
they  shall  sit  with  him  in  his  throne.  O  that  this  vile 
world  did  but  know  the  dignity  of  believers,  they  would 
never  slight,  hate,  abuse  and  persecute  them  as  they  do  ! 
And  O  that  believers  did  but  understand  their  own  hap- 
piness and  privileges  by  Christ,  they  would  never  droop 
and  sink  under  every  small  trouble  as  they  now  do. 

2.  How  abundantly  has  God  provided  for  all  the  neces- 
sities and  wants  of  believers  !  Christ  is  a  storehouse  fill- 
ed with   blessings  and  mercies,  and  it  is  all  for  them ; 
from  him  they  "  receive  abundance  of  grace,  and  of  the 
gift  of  righteousness."  Rom.  5  :  17.  "  Of  his  fulness  they 
all  receive  grace  for  grace."  John,  1  :  16.  All  the  ful- 
ness of  Christ  is  made  over  to  them  for  the  supply  of 
their  wants  :  "  My  God  shall  supply  all  your  need  accord- 
ing to  his  riches  in  glory  by  Christ  Jesus,"   Phil.  4  :  19. 
If  all  the  riches  of  God  can  supply  your  needs,  then  they 
shall  be  supplied.    Say  not,  Christ  is  in  the  possession 
of  consummate  glory,  and  I  am  a  poor  creature,  strug- 
gling with  many  difficulties,  and  toiling  in  the  midst  of 
many  cares  and  fears  in  the  world  ;  for  care  is  taken  for 
all  thy  wants,   and  orders  given  from  heaven  for  their 
supply  :  "  My  God  shall  supply  all  your  need."    O  say 
with  a  melting  heart,  I  have  a  full  Christ,  and  he  is  filled 
for  me:  I  have  his  pure  and    perfect   righteousness  to 
justify  me,  his  holiness  to  sanctify  me,   his  wisdom  to 
guide  me,  his  comforts  to  refresh  me,  his  power  to  pro- 
tect me,  and  his  all-sufficiency  to  supply  me.  O  be  cheer- 
ful, be  thankful,  you  have  all  your  hearts  can  wish ;  and 
yet  be  humble  ;  it  is  all  from  free-grace  to  empty  and 
unworthy  creatures. 

3.  How    absurd,    disingenuous,    and    unworthy   of   a 
Christian   is    it   to   deny    or   withhold  from    Christ    any 
thing    by   which    he    may   be    served   or  honored?    Doth 
Christ  communicate  all  he   hath    to    you,  and  can  you 


176  THE  METHOD  OF  GRACE.  (Ch.  8 

withhold  any  thing  from  Christ  1  On  Christ's  part  it  is 
not  mine  and  thine,  but  ours,  or  mine  and  yours;  "  I 
ascend  unto  my  Father,  and  your  Father;  and  to  my 
God,  and  your  God."  John,  20  :  17.  But  O  this  cursed 
idol  self!  which  appropriates  all  to  its  own  designs  and 
uses.  How  liberal  is  Christ !  and  how  penurious  are  we 
to  him  !  Some  will  not  part  with  their  credit  for  Christ, 
when  yet  Christ  abased  himself  unspeakably  for  them. 
Some  will  not  part  with  a  drop  of  blood  for  Christ,  when 
Christ  spent  the  whole  treasure  of  his  blood  freely  for 
us  ;  yea,  how  loth  are  we  to  part  with  a  shilling  for 
Christ  to  relieve  him  in  his  distressed  members,  though 
"  we  know  the  grace  of  our  Lord  Jesus  Christ,  that 
though  he  was  rich,  yet  for  our  sakes  he  became  poor, 
that  we  through  his  poverty  might  be  rich  !"  O  ungrate- 
ful return  !  O  base  and  disingenuous  spirits  !  The  thingb 
Christ  gives  us  are  great,  and  the  things  we  deny  to  him 
are  small :  he  parts  with  the  greatest,  and  yet  is  denied 
the  least.  The  things  he  communicates  to  us  are  none  oi 
ours,  we  have  no  right  nor  title  by  nature,  or  any  desert 
of  ours  to  them  ;  the  things  we  deny  or  grudge  to  Christ 
are  by  all  titles  his  own,  and  he  has  the  fullest  and  most 
unquestionable  title  to  them  all :  what  he  gives  to  us  he 
gives  to  them  that  never  deserved  it ;  what  we  withhold 
from  him  we  withhold  from  one  who  has  deserved  that 
and  infinitely  more  from  us  than  we  have  or  are. 

He  interested  you  freely  in  all  his  riches  when  you 
were  enemies ;  you  stand  upon  trifles  with  him,  and  yet 
call  him  your  best  and  dearest  friend  :  he  gave  himself 
and  all  he  has  to  you,  when  you  could  claim  nothing  from 
him  ;  you  refuse  to  part  with  these  things  for  Christ,  who 
may  not  only  claim  them  upon  the  highest  title,  his  own 
soveieignty  and  absolute  property,  but  by  your  own  act 
who  profess  to  have  given  all  in  covenant  to  him.  On 
what  he  gives,  you  return  no  profit  to  him  ;  but  what  you 
give  or  part  with  for  him  is  to  your  greatest  advantage 


Ch.8.)  FELLOWSHIP    WITH    CHRIST.  177 

O  that  the  consideration  of  these  things  might  shame  and 
humble  your  souls  ! 

4.  Certainly  no  man  is  or  can  be  supposed  to  be  a  loser 
by  conversion,  seeing  from  that  day  whatever  Christ  is  or 
has  becomes  his.  O  what  an  inheritance  are  men  possessed 

f  by  their  new  birth  !  Some  men  cry  out,  religion  will 
Undo  you ;  but  with  what  eyes  do  these  men  see  1  Surely 
you  could  never  so  reckon,  except  your  souls  were  so 
worldly  as  to  reckon  pardon,  peace,  adoption,  holiness, 
and  heaven  for  nothing ;  that  invisibles  are  nonentities, 
and  temporals  the  only  realities.  It  is  true,  the  converted 
soul  may  lose  his  estate,  his  liberty,  yea,  his  life  for 
Christ ;  but  what  .then  ?  Are  they  losers  that  exchange 
brass  for  gold  ?  or  part  with  their  present  comforts  for  a 
hundred-fold  advantage  1  Mark,  10  :  29,  30.  So  that  none 
need  be  frightened  at  religion  for  the  losses  that  attend 
it,  while  Christ  and  heaven  are  gained  by  it :  they  that 
count  religion  their  loss  have  their  portion  only  in 
this  life. 

5.  How  securely  is  the  saints9  inheritance  settled  upon 
them,  seeing  they  are  in  common  with  Jesus  Christ  ?    Christ 
and  his  saints  are  joint-heirs,  and  the  inheritance  cannot 
be  alienated  but  by  his  consent :  he  must  lose  his  inte- 
rest if  you  lose  yours.  Indeed  Adam's  inheritance  was 
by  a  single  title,  and  moreover  it  was  in  his  own  hand, 
and  so  he  might  (as  indeed  he  soon  did)  divest  himself 
and  his  posterity  of  it :  but  it  is  not  so  between  Christ 
and  believers ;    we  are   secured  in  our  inheritance  by 
Christ  our  co-heir,  who  will  never  alienate  it,  and  there- 
fore it  was  truly  observed  that  Job  was  happier  upon  the 
dunghill  than  Adam  was  in  paradise.    The  covenant  of 
grace  is  certainly  the  best  tenure  :  as  it  has  the  best  mer- 
cies, so  it  gives  the  fullest  security  to  enjoy  them. 

6.  How  rich  and  full  is  Jesus  Christ,  who  communicates 
abundantly  to  all  the  saints,  and  yet  has  still  infinitely 
more  in  himself  than  has  ever  been  received  by  them  all 

8* 


178  THE    METHOD    OF    GRACE.  (Ch.S 

Take  all  the  faith  of  Abraham,  all  the  meekness  of  Mo- 
ses, all  the  patience  of  Job,  all  the  wisdom  of  Solomon, 
all  the  zeal  of  David,  all  the  industry  of  Paul,  and  all  the 
tender-heartedness  of  Josiah  ;  add  to  this  all  the  grace 
that  is  poured  (though  in  lesser  measure)  into  all  the 
elect  vessels  in  the  world,  yet  still  it  is  far  short  of  that 
which  remains  in  Christ.  "  He  is  anointed  with  the  oil  of 
gladness  above  his  fellows  ;"  and  in  all  things  he  hath 
and  must  ever  have  the  pre-eminence.  There  are  many 
thousand  stars  glittering  above  our  heads,  and  one  star 
differs  from  another  star  in  glory,  yet  there  is  more  light 
and  glory  in  one  sun  than  in  many  thousand  stars.  Grace 
beautifies  the  children  of  men  exceedingly,  but  still  it  is 
true  of  Christ,  "  Thou  art  fairer  than  the  children  of 
men,  grace  is  poured  into  thy  lips."  Psalm  45  :  2.  For 
all  grace  is  secondarily  and  derivatively  in  the  saints, 
but  it  is  primitively  and  originally  in  Christ.  John,  1  :  16. 
Grace  is  imperfect  and  defective  in  them,  but  in  him  it  is 
in  its  most  absolute  perfection  and  fulness.  Col.  1  :  19.  In 
the  saints  it  is  mixed  with  abundance  of  corruption,  but 
in  Christ  it  is  altogether  unmixed  and  exclusive  of  its  op- 
posite. Heb.  7  :  26.  So  that  as  the  Heathen  said  of  moral 
virtue,  I  may  much  more  say  of  Christ,  that  were  he  to 
be  seen  with  mortal  eyes,  he  would  compel  love  and  ad- 
miration from  all  men,  for  "  he  is  altogether  lovely." 
Sol.  Song,  5  : 16. 

7.  Wfiat  delight  and  singular  advantage  must  there 
be  in  tlie,  communion  of  the  saints,  who  have  communion 
with  Jesus  Christ  in  all  his  graces  and  benefits.  "  That 
which  we  have  seen  and  heard  declare  we  unto  you,  that 
ye  also  may  have  fellowship  with  us  ;  and  truly  our  fel- 
lowship is  with  the  Father,  and  with  his  Son  Jesus 
Christ."  1  John,  1:3.  O  it  is  sweet  to  have  fellowship 
with  those  that  have  fellowship  with  God  in  Jesus  Christ. 
Christ  has  communicated  graces  to  the  saints  in  different 
measures  and  degrees;  and  as  they  all  receive  from 


Ch.  8.)  FELLOWSHIP    WITH    CHRIST.  179 

Christ  the  fountain,  so  it  is  sweet  and  most  delightful  to 
be  improving  themselves  by  spiritual  communion  one 
with  another.  Yea,  one  is  furnished  with  one  grace  more 
eminently  than  another  for  this  end,  that  the  weak  may 
be  assisted  by  the  strong,  as  Mr.  Torshell  well  observes 
Athanasius  was  prudent  and  active,  Basil  of  a  heavenly 
sweet  temper,  Chrysostom  laborious  without  affectation, 
Ambrose  resolved  and  grave,  Luther  courageous,  and 
Calvin  acute  and  judicious.  Thus  every  one  has  his  pro- 
per gift  from  Christ,  the  fountain  of  gifts  and  graces.  1 
Cor.  7  :  7.  One  has  quickness  of  parts ;  another  solidity 
of  judgment;  one  is  zealous,  another  well-principled: 
one  is  wary  and  prudent,  another  open  and  plain ;  one  is 
trembling  and  melting,  another  cheerful  and  joyous  ;  one 
must  impart  his  light,  another  his  heat.  The  eye,  the 
knowing  man,  cannot  say  to  the  hand,  the  active  man,  I 
have  no  need  of  thee.  And  O  how  sweet  would  it  be  if 
gifts,  graces,  and  experiences  were  frequently  and  hum- 
bly imparted.  But  idle  notions,  earthly  mindedness,  self- 
interest,  and  want  of  more  communion  with  Christ  have 
almost  destroyed  the  comfort  of  Christian  fellowship  in 
the  world. 

8.  In  a  word,  those  *only  have  ground  to  claim  in- 
terest in  Christ,  who  do  really  participate  of  his  graces, 
and  in  whom  are  found  the  effects  and  fruits  of  their  union 
and  communion  with  him.  If  you  have  interest  in  Christ 
you  have  communion  in  his  graces  and  benefits ;  and  if 
you  have  such  communion  it  will  appear  in  your  main- 
taining daily  actual  communion  with  God  in  duties,  by 
which  will  be  produced  the  increase  of  your  sanctification 
by  fresh  participations  from  the  fountain.  As  cloth  which 
is  often  dipped  into  the  vat  receives  the  deeper  dye  and 
livelier  tincture,  so  will  your  souls  by  assiduous  commu- 
nion with  God.  It  will  also  be  discerned  in  your  deeper 
humiliation  and  spiritual  sense  of  your  own  vileness  :  the 
more  any  man  partakes  of  God,  and  is  acquainted  with 


180  THE    METHOD    OF    GRACE.  ( Ch.  8. 

him,  and  assimilated  to  him,  the  more  base  and  vile  in  his 
own  sight  he  still  grows.  Job,  42  :  5,  6 ;  Isa.  6:5.  It 
will  appear  in  your  more  vehement  longings  after  the  full 
enjoyment  of  God  in  heaven.  1  Pet.  1  :  8,  and  Rom.  8  : 
23.  You  that  have  the  first  fruits  will  groan  within  your- 
selves after  the  full  harvest  and  satisfying  fruition :  you 
will  not  be  so  taken  with  things  below  as  to  be  content 
with  the  best  lot  on  earth  for  your  everlasting  portion. 
O,  if  these  communicated  drops  be  so  sweet,  what  is  there 
in  Christ  the  fountain  ! 

Thus  I  have  shown  the  method  of  grace  in  bringing  home 
Christ  and  his  benefits  to  God's  people  by  union  in  order  to 
communion  with  him. 

Thanks  be  to  God  for  Jesus  Christ. 


Ch.9.)  ALL    MEN   INVITED    TO    CHRIST.  181 

THE  WHOLE  SUBJECT  APPLIED  IN  A 

SOLEMN  INVITATION  TO   COME  TO   CHRIST, 

WITH  MOTIVES  FROM  HIS  TITLES  AND  BENEFITS 

CHAPTER  IX. 

ALL    MEN    INVITED    TO    APPLY    JESUS    CHRIST. 

Come  unto  me,  all  ye  that  labor  and  are  heavy  laden,  and 
I  will  give  you  rest.    Matt.  11  :  28. 

The  providing  or  procuring  of  our  redemption  by  Jesus 
Christ  having  been  discussed  in  the  former  treatise,  (the 
Fountain  of  Life,)  and  the  way  and  means  by  which 
Christ  is  applied,  to  sinners  in  the  foregoing  part  of  this 
treatise,  I  now  come  to  the  general  practical  improve- 
ment of  the  whole ;  which  in  the  first  place  shall  be  by 
way  of  exhortation,  to  invite  and  persuade  all  men  to 
come  to  Christ.  In  all  the  foregoing  discourses  Christ 
has  been  represented  in  his  garments  of  salvation,  red  in 
his  apparel,  prepared  and  offered  to  sinners  as  their  all- 
sufficient  and  only  remedy  :  in  those  which  follow  he  will 
be  represented  in  his  perfumed  garments  coming  out  of 
his  ivory  palaces,  Psalm  45  :  8,  to  allure  and  draw  all  men 
unto  him. 

For  a  general  head  to  this  practical  application,  which 
will  be  large,  I  have  chosen  this  scripture,  "  Come  unto 
me,  all  ye  that  labor  and  are  heavy  laden,  and  I  will  give 
you  rest."  These  words  are  the  voice  of  our  Lord  Jesus 


182 


THE    METHOD    OP    GRACE.  (Ch.9. 


Christ  himself,  in  which  there  is  a  vital,  ravishing  sound. 
[t  is  your  mercy  to  have  such  a  joyful  sound  in  your  ears 
this  day. 

It  is  manifest  that  these  words  have  an  immediate  re- 
lation to  the  foregoing  verse,  wherein  Christ  opens  his 
commission,  and  declares  the  fulness  of  his  authority  and 
saving  power,  and  the  impossibility  of  coming  to  God  any 
other  way.  "All  things  are  delivered  unto  me  of  my  Fa- 
ther: and  no  man  knoweth  the  Son,  but  the  Father;  nei 
ther  knoweth  any  man  the  Father,  save  the  Son,  and  he 
to  whomsoever  the  Son  will  reveal  him."  verse  27.  The 
text  is  brought  in  proleptically  to  obviate  the  discourage- 
ments of  any  poor,  convinced  and  humbled  soul  who 
might  thus  object :  "  Lord,  I  am  satisfied  of  the  fulness 
of  thy  saving  power,  but  greatly  doubt  whether  ever  T 
shall  have  the  benefit  thereof;  for  I  see  so  much  sin  and 
guilt  in  myself,  so  great  vileness  and  utter  un worthiness, 
that  I  am  over- weighed  and  even  sink  under  the  burden 
of  it :  my  soul  is  discouraged  because  of  sin."  This  ob- 
jection is  here  met,  "  Come  unto  me,  all  ye  that  labor 
and  are  heavy  laden  :"  let  not  the  sense  of  your  sin  and 
misery  drive  you  from  your  only  remedy :  be  your  sins 
never  so  many,  and  the  sense  and  burden  of  them  never 
so  heavy,  yet  for  all  that,  Come  unto  me:  you  are  the  per- 
sons whom  I  invite  and  call.  I  came  not  to  call  the  righ- 
teous, but  sinners  to  repentance.  In  these  words  three 
things  are  especially  remarkable. 

1.  The  soul's  spiritual  distress  and  burthen  expressed 
m  two  very  emphatical  words,  "  Ye  that  labor  and  are 
heavy  laden.19  The  word  which  we  translate  labor  signi- 
fies a  laboring  even  to  faintness  and  tiring,  to  the  con- 
sumption and  waste  of  the  spirits  ;  and  the  other  word 
signifies  a  pressure  by  a  burthen  that  is  too  heavy  to  be 
borne,  so  that  we  even  sink  down  under  it. 

Chrysostom  and  some  others  after  him  expound  this 
burthen  of  the  legal  rites  and  ceremonies,  which  were  as  a 


Ch.9.>  ALL    MEN    INVITED    TO    CHRIST.  183 

heavy  burthen  indeed,  such  as  neither  they  nor  their  fa- 
thers could  bear.  Under  the  task  and  burthen  of  these 
legal  observances  they  did  sweat  and  toil  to  obtain  a  righ- 
teousness to  justify  them  before  God,  and  all  in  vain.  But 
others  more  properly  expound  it  of  the  burthen  of  sin  in 
general — the  corruption  of  nature  and  evils  of  practice 
which  souls  are  convinced  ha.ve  brought  them  underlie 
curse  and  will  bring  them  to  hell,  and  they  therefore  la- 
bor and  strive  all  that  in  them  lies  by  repentance  and  re- 
formation to  clear  themselves  from  it;  but  all  in  vain 
whilst  they  strive  in  their  own  strength.  Such  are  they 
that  are  here  called  to  come  to  Christ. 

2.  The  invitation  of  burthened  souls  to  Christ :  "  Come 
unto  me,  all  ye  that  labor  and  are  heavy  laden  :"  believe 
in  me,  lean  and  rest  your  burthened  souls  upon  me.    I 
am  able  to  ease  all  your  burthens ;  in  me  are  that  righ- 
teousness and  peace  which  you  seek  in  vain  in  all  legal 
rites  and  ceremonies,  or  in  your  repentance,  reforma- 
tions and  duties ;  they  will  give  you  no  ease,  will  be  no 
benefit  to  you,  except  you  come  unto  me.    Faith  is  often 
expressed  under  this  idea,  see  John,  6  :  37,  and  7  :  37;  and 
it  is  to  be  further  noted  that  all  burthened  souls  are  in- 
vited to  come — "All  ye  that  labor"    Whatever  your  sin 
or  guilt  have  been,  whatever  your  fears  or  discourage- 
ments are,  yet  come,  that  is,  believe  in  me. 

3.  Here  is  the  encouragement  Christ  gives  to  this  duty, 
I  will  give  you  rest :  I  will  refresh  you,  I  will  give  you 
rest  from  your  labor,  your  consciences  shall  be  pacified, 
your  hearts  at  rest  and  quiet  in  the  pardon,  peace  and  fa- 
vor of  God  which  I  will  procure  for  you  by  my  death. 
But  here  it  must  be  heedfully  noted  that  this  promise  of 
rest  in  Christ  is  not  made  to  men  simply  as  they  are  sin- 
ners, nor  yet  as  they  are  burthened  and  heavy-laden  sin- 
ners, but  as  they  come  to  Christ,  as  they  are  believers. 
For  let  a  man  break  his  heart  for  sin,  let  him  mourn  as  a 
dove  and  shed  as  many  tears  for  sin  (if  it  were  possible) 


184  THE    METHOD    OF    GRACE.  (Ch.  9. 

as  ever  there  fell  drops  of  rain  upon  the  ground,  yet  if 
he  come  not  to  Christ  by  faith,  his  repentance  shall  not 
save  him,  nor  all  his  sorrows  bring  him  true  rest.  Hence 
we  draw  these  three  propositions : 

1.  Some  souls  are  heavy  laden  with  the  burthensome  sense 
of  sin. 

2.  All  burthened  souls  are  solemnly  invited  to  come  to 
Christ. 

3.  There  is  rest  in  Christ  for  all  that  come  to  him  undei 
the  heavy  burthen  of  sin. 

PROP.  1.  SOME  SOULS  ARE  HEAVY  LADEN  WITH  THE 
BURTHENSOME  SENSE  OP  SIN. 

I  do  not  say  all  are  so,  for  "fools  make  a  mock  at  sin." 
Pro  v.  14  :  9.  It  is  so  far  from  being  burthensome  to  some, 
that  it  is  a  sport  to  them.  Prov.  10  :  23.  But  when  a 
man's  eyes  are  opened  to  see  the  evil  of  sin  and  the  eter- 
nal misery  that  follows  it,  (sin  and  hell  being  linked  to- 
gether with  such  strong  chains  as  nothing  but  the  blood 
of  Christ  can  loose,)  then  no  burden  is  like  that  of  sin : 
"  a  wounded  spirit  who  can  bear  ?"  Prov.  18  :  14. 

I.  Consider  the  efficacy  of  the  law  of  God  upon  the 
consciences  of  men  when  it  comes  in  its  spirituality  and 
power  to  convince  and  humble  the  soul  of  a  sinner,  01 

WHAT  INWARD  TROUBLE  FOR  SIN  IS. 

1.  The  memory  of  sin  long  since  committed  is  refreshed 
and  revived  as  if  it  had  been  but  yesterday.  There  are 
fresh  recognitions  of  sin  long  since  forgotten.  What  was 
done  in  our  youth  is  brought  back  again,  and  by  a  new 
impression  of  fear  and  horror  set  home  upon  the  trem- 
bling conscience*  "  Thou  writest  bitter  things  against  me, 
and  makest  me  to  possess  the  iniquities  of  my  youth." 


Ch.9.)  ALL    MEN    INVITED    TO    CHRIST.  185 

Job,  13  : 26.  Conscience  can  call  back  the  days  that  are 
past  and  draw  up  a  new  charge  upon  the  score  of  old 
sins.  Gen.  42  :  21.  All  that  ever  we  did  is  recorded  and 
entered  into  the  book  of  conscience,  and  now  is  the  time 
to  open  that  book  when  the  Lord  will  convince  and 
awaken  sinners.  We  read  in  Job,  14  : 17,  of  sealing  up 
iniquities  in  a  bag,  which  is  an  allusion  to  the  clerk  of 
tlie  assizes,  that  takes  all  the  indictments  that  are  made 
against  persons  at  the  assizes  and  seals  them  up  in  a  bag 
in  order  to  a  trial.  This  is  the  first  office  and  work  of 
conscience  ;  upon  which  depend, 

2.  Its  accusations.  These  accusations  of  conscience  arc 
terrible,  who  can  stand  before  them  ]  They  are  full,  they 
are  clear,  and  all  of  them  referring  to  the  approaching 
judgment  of  the  great  and  terrible  God.  Conscience 
dives  into  all  sin,  secret  as  well  as  open,  and  into  all  the 
circumstances  and  aggravations  of  sin,  as  being  commit- 
ted against  light,  against  mercy,  against  the  strivings, 
warnings  and  regrets  of  conscience  :  so  that  we  may  say 
of  the  efficacy  of  conscience  as  it  is  said,  Psalm  19  :  6, 
of  the  influence  of  the  sun,  nothing  is  hid  from  the  heat 
and  power  thereof.  "  Come,"  saith  the  woman  of  Sama- 
ria, "  see  a  man  which  told  me  all  things  that  ever  I  did." 
John,  4 :  29.  Christ  convinced  her  but  of  one  sin  by  his 
discourse,  but  conscience  by  that  one  brought  in  and 
charged  all  the  rest  upon  her.  And  as  the-  accusations  of 
conscience  are  full,  so  they  are  clear  and  undeniable.  A 
man  becomes  self- convinced,  and  there  remains  no  shift, 
excuse  or  plea  to  defend  himself.  A  thousand  witnesses 
cannot  prove  any  point  more  clearly  than  one  testimony 
of  conscience.  The  man  "was  speechless,"  Matt.  22  : 12, 
a  mute,  muzzled,  as  the  word  signifies,  by  the  clear  tes- 
timony of  his  own  conscience.  These  accusations  are  the 
second  work  of  conscience,  and  they  make  way  for, 

3.  The  sentence  and  condemnation  of  conscience.  Ana 
truly  this  is  an  insupportable  burthen.  The  condemnation 


186  THE  METHOD  OF  GRACE.  (Ch.  9 

of  conscience  is  nothing  else  but  its  application  of  the 
condemning  sentence  of  the  law  to  a  man's  person.  The 
law  curseth  eyery  one  that  transgresseth  it.  Gal.  3  :  10. 
Conscience  applies  this  curse  to  the  guilty  sinner.  It  sen- 
tences the  sinner  in  God's  name  and  authority,  from  which 
there  is  no  appeal.  The  voice  of  conscience  is  the  voice 
of  God,  and  what  it  pronounces  in  God's  name  and  au- 
thority he  will  confirm  and  ratify.  "  If  our  heart,"  our 
conscience,  "  condemn  us,  God  is  greater  than  our  heart, 
and  knoweth  all  things."  1  John,  3  :  20.  This  is  that  tor 
ment  which  no  man  can  endure.  See  the  effects  of  it  in 
Oain,  in  Judas,  and  in  Spira;  it  is  a  real  foretaste  of  hell- 
torments.  This  is  that  worm  that  never  dies.  Mark,  9  :  44. 
As  a  worm  in  the  body  is  bred  of  the  corruption  there,  so 
the  accusations  and  condemnations  of  conscience  are  bred 
in  the  soul  by  the  corruption  and  guilt  that  are  there.  As 
the  worm  in  the  body  preys  and  bites  upon  the  tender, 
sensible,  inward  parts,  so  does  conscience  touch  the  very 
quick.  This  third  effect  or  work  to  sentence  and  con- 
demn makes  way  for  conscience, 

4.  To  upbraid  and  reproach  the  sinner  under  his  misery: 
and  this  makes  a  man  a  very  terror  to  himself.  To  be 
pitied  in  misery  is  some  relief,  but  to  be  upbraided  and 
reproached  doubles  our  affliction.  You  know  it  was  one 
of  the  aggravations  of  Christ's  sufferings  to  be  reproached 
by  the  tongues  of  his  enemies  whilst  he  hung  in  torments 
apon  the  cursed  tree ;  but  all  the  scoffs  and  reproaches, 
the  bitter  jeers  and  sarcasms  in  the  world  are  nothing  to 
those  of  a  man's  own  conscience,  which  will  cut  to  the 
very  bone — O,  when  a  man's  conscience  shall  say  to  him 
in  the  day  of  trouble,  as  Reuben  to  his  afflicted  brethren, 
'*  Spake  I  not  unto  you,  saying,  do  not  sin  against  the 
child ;  and  ye  would  not  hear  ?  therefore  behold  also  his 
blood  is  required!"  Gen.  42:22.  So  conscience,  "  Did 
[  not  warn  you,  threaten  you,  persuade  you  in  time 
against  these  evils]  but  you  would  not  hearken  to  me, 


Ch.  9.)  ALL    MEN    INVITED    TO    CHRIST.  187 

therefore  behold  now  you  must  suffer  to  all  eternity  for 
it.  The  wrath  of  God  is  kindled  against  thy  soul  for  it : 
this  is  the  fruit  of  thy  own  wilful  madness  and  obstinacy. 
Now  thou  shalt  know  the  price  of  sinning  against  God, 
against  light  and  conscience."  O  this  is  terrible  !  Every 
bite  of  conscience  makes  a  poor  soul  startle  and  cry  in 
terror,  O  the  worm  !  O  the  bitter  foretaste  of  hell !  A 
wounded  spirit  who  can  bear  ] 

This  is  a  fourth  wound  of  conscience,  and  it  makes 
way  for  a  fifth ;  for  here  it  is  as  in  the  pouring  out  of  the 
vials  and  the  sounding  of  those  wo-trumpets  in  the  Re- 
velation— one  wo  is  past  and  another  cometh.  After  all 
these  deadly  blows  of  conscience  upon  the  very  heart  of 
a  sinner  comes  another  as  dreadful  as  any  that  is  yet 
named — 

5.  The  fearful  expectation  of  wrath  to  come  which  it 
begets  in  the  soul  of  a  guilty  sinner.  Of  this  you  read, 
Heb.  10  :  27,  "  A  fearful  looking  for  of  judgment,  and 
fiery  indignation."  And  this  makes  the  stoutest  sinner 
faint  and  sink  under  the  burthen  of  sin ;  for  the  tongue 
of  man  cannot  declare  what  it  is  to  lie  down  and  rise  with 
those  fearful  expectations.  The  case  of  such  sinners  is 
somewhat  like  that  described  in  Deut.  28  :  65,  66,  67  : 
"  The  Lord  shall  give  thee  a  trembling  heart,  and  failing 
of  eyes,  and  sorrow  of  mind ;  and  thy  life  shall  hang  in 
doubt  before  thee  ;  and  thou  shalt  fear  day  and  nigfct,  and 
shall  have  none  assurance  of  thy  life.  In  the  morning 
thou  shalt  say,  would  God  it  were  even  !  and  at  even 
thou  shalt  say,  would  God  it  were  morning !  for  the 
fear  of  thine  heart,  wherewith  thou  shalt  fear,  and  for  the 
sight  of  thine  eyes  which  thou  shalt  see."  Only  in  this  it 
differs  :  in  this  scripture  you  have  the  terror  of  tftiose  de- 
scribed whose  temporal  life  hangs  in  doubtful  suspense, 
but  in  the  persons  I  am  speaking  of  it  is  a  trembling  un- 
der tne  apprehensions  and  expectations  of  the  vengeance 
of  eternal  fire. 


188  THE    METHOD    OP    GRACE.  (Ch.9 

Believe  it,  friends,  words  cannot  express  what  those 
poor  creatures  feel  that  lie  down  and  rise  up  under  these 
fears  and  alarms  of  conscience.  Lord,  what  will  become 
of  me !  I  am  free  among  the  dead,  yea,  among  the 
damned.  I  hang  by  the  frail  thread  of  a  momentary  life, 
which  will  and  must  break  shortly,  and  may  break  the 
next  moment,  over  the  everlasting  burnings  :  no  pleasant 
bread  is  to  be  eaten  in  these  days  but  what  is  like  the 
bread  of  condemned  men. 

Thus  you  see  what  the  burden  of  sin  is  when  God 
makes  it  bear  upon  the  consciences  of  men :  no  burden 
of  affliction  is  like  it :  losses  of  dearest  relations,  sorrows 
for  an  only  son  are  not  so  pungent  and  penetrating  as  these 

No  creature  enjoyments  are  pleasant  under  these  inward 
troubles.  In  other  troubles  they  may  bring  relief,  but 
here  they  are  nothing;  the  wound  is  too  deep  to  be  healed 
by  any  thing  but  the  blood  of  Jesus  Christ ;  conscience 
requires  as  much  to  satisfy  it  as  God  requires  to  satisfy 
him.  "  When  God  is  at  peace  with  thee,"  saith  con- 
science, "  then  will  I  be  at  peace  with  thee :  but  till  then 
expect  no  rest  nor  peace  from  me.  Pleasures  and  diver- 
sions shall  n$ver  stop  my  mouth  :  go  where  thou  wilt,  I 
will  follow  thee  like  thy  shadow :  be  thy  portion  in  the 
world  sweet  as  it  may,  I  will  drop  gall  and  wormwood 
into  thy  cup,  that  thou  shalt  taste  no  sweetness  in  any 
thing  till  thou  hast  got  thy  pardon."  These  inward  trou- 
bles for  sin  alienate  the  mind  from  all  former  pleasures 
and  delights ;  there  is  no  more  taste  or  savor  in  them 
than  in  the  white  of  an  egg.  Music  is  out  of  tune ;  all 
instruments  jar  and  groan.  Ornaments  have  no  beauty; 
what  heart  hath  a  poor  creature  to  deck  that  body  in 
which  dwells  such  a  miserable  soul !  to  feed  and  pamper 
tho  body  that  has  been  the  soul's  inducement  to  and  in- 
strument in  sin,  and  must  be  its  companion  in  fcverlasling 
misery ! 

These  inward  troubles  for  sin  awaken  a  dread  qfdeatl 


Ck  9.)  ALL    MEN    INVITED    TO    CHRIST.  189 

beyond  what  the  soul  ever  saw  in  it  before.  Now  it  looks 
like  the  king  of  terrors  indeed.  You  read  of  some  that 
through  fear  of  death  are  all  their  life-time  subject  to 
bondage.  Heb.  2  : 15.  O  what  a  lively  comment  is  a  soul 
in  this  case  able  to  make  upon  such  a  text !  They  would 
not  fear  the  pale  horse,  nor  him  that  sits  on  him,  though 
his  name  be  Death,  if  it  were  not  for  what  follows  him, 
Rev.  6:8;  but  when  they  consider  that  hell  follows  they 
tremble  at  the  very  name  or  thoughts  of  death. 

Such  is  the  nature  of  these  inward  troubles  of  spirit, 
that  they  swallow  up  the  sense  of  all  outward  troubles.  Alas  ! 
these  are  all  lost  in  the  deeps  of  soul-sorrows,  as  the  lit- 
tle rivulets  are  in  the  vast  sea.  A  small  matter  formerly 
would  discompose  a  man ;  now  ten  thousand  outward 
troubles  are  light,  for  saith  he,  "  '  Why  doth  a  living  man 
complain  V  Am  I  yet  on  this  side  of  eternal  burnings ! 
O  let  me  not  complain  then,  whatever  my  condition  be. 
Have  I  losses  in  the  world  or  pains  in  my  body  1  alas ! 
these  are  not  to  be  named  with  the  loss  of  God  and  the 
feeling  of  his  wrath  and  indignation  for  evermore."  Thus 
you  see  what  inward  troubles  for  sin  are. 

II.  But  HOW  ARE  SOULS  SUPPORTED  UNDER  SUCH  TROU- 
BLES ?  How  is  it  that  all  who  feel  them  do  not  sink  un 
ler  them  1  The  answer  is, 

1.  Though  this  be  a  very  sad  time  with  the  soul,  (much 
like  that  of  Adam  between  the  breach  of  the  first  cove- 
nant and  the  first  promise  of  Christ  made  to  him,)  yet  the 
eouls  that  are  thus  heavy  laden  do  not  sink,  because  God 
has  a  most  tender  care  over  them  and  regard  to  them  :  un- 
derneath them  are  the  everlasting  arms,  and  hence  they 
sink  not :  were  they  left  to  grapple  with  these  troubles  in 
their  own  strength  they  could  never  stand.  But  God  takes 
care  of  these  mourners,  that  their  spirits  do  not  fail  before 
him,  and  the  souls  that  he  has  made  ;  I  mean  those  whom 
he  is  in  this  way  preparing  for  and  bringing  to  Christ. 

2.  The  Lord  is  pleased  to  nourish  still  some  hof>e  in 


190  THE  METHOD  OF  GRACE.  (Ch.9. 

the  soul  under  the  greatest  fears  and  troubles  of  spirit. 
Though  it  have  no  comfort  or  joy,  yet  it  hath  some  hope, 
and  that  keeps  up  the  heart.  The  afflicted  soul  "  putteth 
his  mouth  in  the  dust ;  if  so  be  there  may  be  hope."  Lam. 
3  :  29.  He  saith,  "  It  is  good  for  a  man  to  hope,  and 
quietly  to  wait  for  the  salvation  of  God."  There  are 
usually  some  glimmerings  or  dawnings  of  mercy  through 
Christ  in  the  midnight  darkness  of  inward  troubles.  In 
hell  there  is  no  hope  to  enlighten  the  darkness,  but  it  is 
not  so  upon  earth. 

3.  The  experience  of  others  who  have  been  in  the  same 
deeps  of  trouble  is  of  use  to  keep  up  the  soul  above  wa- 
ter. The  experience  of  another  is  of  great  use  to  prop  up 
a  desponding  mind,  whilst  as  yet  it  has  none  of  its  own ; 
and  indeed  for  the  support  of  souls  in  such  cases  they 
were  recorded.    "  For  this  cause  I  obtained  mercy,  that 
in  me  first  Jesus  Christ  might  show  forth  all  long-suffer- 
ing, for  a  pattern  to  them  which  should  hereafter  believe 
on  him  to  life  everlasting,"  1  Tim.  1  :  16  :   for  an  en- 
couraging pattern,  an  eminent  precedent  to  all  poor  sin- 
ners that  were  to  come  after  him,  that  none  might  abso- 
lutely despair  of  finding  mercy  through  Christ.  You  know 
if  a  man  be  sick,  and  none  can  tell  what  the  disease  is,  01 
say  that  they  ever  heard  of  such  a  disease  before,  it  is 
most  alarming ;  but  if  one  and  another  come  to  the  sick 
man's  bedside  and  tell  him,  sir,  be  not  afraid,  I  have  been 
in  the  very  same  case  that  you  now  are,  and  so  have  many 
more,  and  all  did  well  at  last ;  this  is  half  a  cure  to  the 
sick  man.  So  it  is  here  a  great  support  to  hear  the  expe- 
rience of  other  saints. 

4.  As  the  experiences  of  others  support  the  soul  under 
these  burdens,  so  the  riches  of  free  grace  through  Jesus 
Christ  uphold  it.    It  is  rich  and  abundant,  plenteous  re- 
demption ;  and  it  is  free,   and  to  the   worst  of  sinners. 
Psalm  130  :  7,  8 ;  Isaiah,  1  :  18.    Under  these  troubles 
it  finds  itself  in  the  way  and  proper  method  of  mercy,  for 


Ch.9.)  ALL    MEN    INVITED    TO    CHRIST.  191 

so  our  text,  a  text  that  hath  upheld  many  thousand  droop- 
ing hearts,  states  it.  All  this  gives  hope  and  encourage- 
ment under  trouble. 

5.  Though  the  state  of  the  soul  be  sad  and  sinking,  yet 
Jesus  Christ  usually  makes  haste  in  the  extremity  of  trou 
ble  to  relieve  it  by  sweet  and  seasonable  discoveries  of 
nis  grace.  It  is  with  Christ  as  it  was  with  Joseph,  whose 
bowels  yearned  towards  his  brethren,  and  he  was  in  pain 
till  he  had  told  them,  "  I  am  Joseph  your  brother."  This 
is  sweetly  exhibited  to  us  in  that  excellent  parable  of  the 
prodigal,  Luke,  15  :  when  his  father  saw  him  being  yet 
a  great  way  off,  he  ran  and  fell  upon  his  neck  and  kissed 
him.  Mercy  runs  nimbly  to  help  when  souls  are  ready  to 
fall  under  the  pressure  of  sin. 

III.  But  why  does  God  make  THE  BURDEN  OF  SIN  LIE 

SO  HEAVY  UPON  THE  SOULS  OF    SINNERS  ]      I  answer, 

1.  He  does  it  to  divorce  their  hearts  from  sin,  by  giving 
them  an  experimental  taste  of  the   bitterness  and  evil 
there  is  in  sin.  Men's  hearts  are  naturally  glued  with  de- 
light to  their  sinful  courses ;  all  the  persuasions  and  argu- 
ments in  the  world  are  too  weak  to  separate  them  from 
their  beloved  lusts.   The  morsels  of  sin  they  roll  with  de- 
light under  their  tongues,  and  when  such  bitter  potions 
as  these  are   administered,  what  "  sorrow,  yea,  what  in- 
dignation" does  it  work  in  them  ?  See  2  Cor.  7  :  11.  This 
is  the  way,  the  best  and  most  effectual  way  to  separate  the 
soul  of  a  sinner  from  his  lusts ;  for  in  these  troubles  con- 
science says,  "  Thy  way  and  thy  doings  have  procured 
these  things  unto  thee ;  this  is  thy  wickedness,  because  it 
is  bitter,  because  it  reacheth  unto  thy  heart.  Jer.  4  :  18. 

2.  The  Lord  does  this  to  make  Christ  most  welcome  and 
desirable  to  the  soul.    Christ  is  not  sweet  till  sin  be  made 
bitter  to  us.    "  They  that  be  whole  need  not  a  physician, 
but  they  that  are  sick."  Matt.  9  :  12.    If  once  God  wounds 
the  heart  of  a  sinner  with  the  stinging  sense  of  sin,  then 
nothing  is  so  precious,  so  necessary,  so  vehemently  de- 


192  THE    METHOD    OP    GRACE.  (Ch.9 

sired  and  panted  for  as  Jesus  Christ !  O  that  I  had  Christ 
if  I  wen*  in  rags,  if  I  fed  upon  no  other  food  all  my  days 
but  the  bread  and  water  of  affliction  !  This  is  the  lan- 
guage of  a  soul  filled  with  the  sense  of  the  evil  of  sin. 

3.  The  Lord  does  this  to  advance  the  riches  of  his  fre 
grace  in  the  eyes  of  sinners.    Grace  never  appears  gract 
/ill  sin  appears  to  be  sin.     The  deeper  our  sense  of  the 
£vil  of  sin,  the  deeper  will  be  our  apprehensions  of  the 
free  grace  of  God  in  Christ.   The  louder  our  groans  have 
been  under  the  burden  of  sin,  the  louder  will  our  accla- 
mations and  praises  be  for  our  salvation  from  it  by  Jesus 
Christ.    To  me,  saith  Paul,  the  chiefest  of  sinners,  was 
this  grace  given.  1  Tim.  1  :  15,  16.  Never  does  the  grace 
of  a  prince  so  melt  the  heart  of  a  traitor  as  when  trial, 
sentence,  and  all  preparations   for   his    execution  have 
passed  before  his  unexpected  pardon  comes. 

4.  The  Lord  does  this  to  prevent  relapses  into  sin  :  "  In 
diat  ye  sorrowed  after  a  godly  sort,  what  carefulness  it 
wrought!"  2  Cor.  7  :  11.     The  bird  that  is  delivered  out 
of  the  talons  of  the  hawk  trembles  at  the  sight  of  him. 
After  such  a  deliverance  as  this,  should  we  again  break 
>iis  commandments  1    Ezra,  9  :  13,  14.     Ask  a  penitent 
soul  that  has  been  in  the  deeps  of  sorrow  for  sin,  Will 
you  return  to  your  former  course  of  sin  again  ?  and  it 
sounds  in  his  ears  as  if  you  should  ask  him,  Will  you  run 
into  the  fire  1    Will   you    go  to  the   rack   again  ]    O  no, 
it  has  cost  him  dear  already. 

5.  This  the  Lord  does  to  make  them  both  skilful  and 
compassionate  in  relieving  others  that  are  under  like  in- 
ward troubles.    None  can  speak  so  judiciously,  so  perti- 
nently, so  feelingly  to  another's  case  as  he  that  has  been 
in  the  same  case  himself;    this   furnishes  him  with  the 
tongue  of  the  learned  to  speak  a  word  in  season  to  the 
weary  soul ;  by  this  means  they  are  able  to  comfort  others 
with  the  same  comforts  wherewith  they  themselves  have 
been  comforted  of  God.  2  Cor.  1  :  4. 


Cb  9.)  ALL    MEN    INVITED    TO    CHRIST.  193 

Thus  you  have  had  a  brief  account  what  the  burden 
of  sin  is,  how  souls  are  supported  under  that  burden,  and 
why  the  Lord  causes  sin  to  lie  so  heavy  upon  the  souls 
of  some  sinners. 

INFERENCE  1.  Is  there  such  a  load  and  burden  in  sin  ? 
WJiat  then  was  the  burden  that  our  Lord  Jesus  Christ  fill 
and  bare  for  us,  upon  whom  lay  the  whole  weight  of  our 
sins !  Isaiah,  53  :  6.  He  has  made  the  iniquities  of  us  all 
to  meet  on  him.  Our  burden  is  heavy,  but  nothing  to 
Christ's.  O  there  is  a  vast  difference  between  that  which 
Christ  bore  and  that  which  we  bear.  We  feel  but  the 
single  weight  of  our  own  sins :  Christ  felt  the  whole  weight 
of  all  our  sins.  You  do  not  feel  the  whole  weight  there 
is  in  any  one  sin ;  alas,  it  would  sink  you  if  God  should 
let  it  bear  in  all  its  aggravations  and  effects  upon  you. 
"  If  thou,  Lord,  shouldst  mark  iniquity,  O  Lord,  who 
shall  stand !"  Psalm  130  :  3.  You  would  sink  presently, 
you  can  no  more  stand  under  it  than  under  the  weight 
of  a  mighty  mountain.  But  Christ  bare  all  the  burden 
upon  himself.  His  understanding  was  deep  and  large ;  he 
knew  the  extent  of  its  evil,  which  we  do  not.  We  have 
many  reliefs  and  helps  under  our  burden,  he  had  none. 
We  have  friends  to  counsel,  comfort,  and  pity  us ;  all  his 
friends  forsook  him  and  fled  in  the  day  of  his  trouble. 
We  have  comforts  from  heaven,  he  had  frowns  from  hea- 
ven :  "  My  God,  my  God,  (saith  he  in  that  doleful  day) 
why  hast  thou  forsaken  me  ]"  There  is  no  comparison 
between  our  load  and  Christ's. 

2.  If  there  be  such  a  burden  in  sin,  then  certainly  sin- 
ners icill  pay  dear  for  all  the  pleasure  they  find  in  sin  in 
the  days  of  their  vanity.  What  one  says  of  crafty  counsels 
•we  may  say  of  all  sins;  "though  they  seem  pleasant  in 
their  first  appearance,  they  will  be  found  sad  in  the 
event :"  they  are  honey  in  the  mouth,  but  the  gall  of  asps 
in  the  belly  ;  they  tickle  the  fancy  but  rend  the  conscience. 
O  sinner,  thy  mirth  will  be  turned  into  mourning,  as  sure 

Method  of  Grace.  9 


194  THE    METHOD    OF    GRACE.  (Ch.9 

as  thou  livest :  that  vain  and  frothy  breast  of  thine  shall  be 
wounded ;  thou  shalt  feel  the  sting  and  pain  as  well  as 
relish  the  sweet  and  pleasure  of  sin.  O  that  thou  wouldst 
out  give  thyself  the  leisure  seriously  to  ponder  these 
scriptures :  Prov.  20  :  17 ;  and  23-:  31,  32 ;  Job,  20  :  12, 
1  3,  14  ;  James,  1  :  15  ;  Rom.  6:21;  methinks  they  should 
have  the  same  effect  as  the  hand- writing  upon  the  wall 
had  upon  the  jovial  king  in  the  height  of  a  frolic.  Dan 
5  :  5.  Reason  thus  with  thine  own  heart,  and  thou  wilt 
find  the  conclusion  unavoidable  :  ICither  I  shall  repent  foi 
sin,  or  I  shall  not :  if  I  do  not,  then  must  I  howl  undei 
the  wrath  of  God  for  sin,  in  the  lowest  hell  for  evermore  : 
if  I  do,  then  by  what  I  have  now  read  of  the  throbs  and 
wounds  of  conscience,  I  see  what  this  heart  of  mine,  this 
vain  heart  of  mine,  must  feel  in  this  world.  O  how  much 
wiser  was  the  choice  that  Moses  made,  the  worst  of  suf- 
ferings rather  than  the  best  of  sin,  the  pleasures  of  sin 
which  are  but  for  a  season  !  Heb.  11  :  25. 

3.  Is  there  such  a  burden  in  sin,  then  the  most  tender 
compassion  is  due  to  souls  afflicted  and  heavy  laden  with 
sin.  Their  condition  cries  for  pity,  whatever  their 
tongues  do ;  they  seem  to  call  upon  you,  as  Job  upon 
his  friends,  "  Have  pity  upon  me,  have  pity  upon  me,  O 
ye  my  friends ;  for  the  hand  of  God  hath  touched  me." 
Job,  19  :  21.  And  O  let  all  that  have  felt  the  wounds 
and  anguish  of  an  afflicted  conscience  themselves,  learn 
from  their  own  experience  tenderly  to  pity  and  help 
others.  "  Ye  which  are  spiritual,  restore  such  an  one  in 
the  spirit  of  meekness,  considering  thyself."  Gal.  6:1. 
Isiael  were  commanded  to  be  kind  to  strangers,  for,  says 
God,  you  know  the  heart  of  a  stranger.  And  surely  if  any 
case  in  the  world  require  help,  pity,  and  all  compassionate 
.enderiiess,  this  does ;  and  yet  how  do  some  slight  the 
spiritual  troubles  of  others  !  Parents  slight  them  in  their 
own  children,  masters  in  their  servants ;  the  more  bru- 
tish and  wicked  they !  O  had  you  but  felt  yourselves 


Cb.9.)  ALL    MEN    INVITED    TO    CHRIST.  195 

what  they  feel,  you  would  never  treat  them  as  you  do. 
But  let  this  comfort  such  poor  creatures,  Christ  knows 
their  sorrows  and  will  pity  and  help  them ;  yea,  he  felt 
them  himself,  that  he  might  have  compassion  upon  you. 
]f  men  will  not  pity  you,  God  will ;  if  men  are  so  cruel 
as  to  persecute  him  whom  God  hath  smitten,  God  will 
pour  balm  into  the  wounds  that  sin  has  made  :  if  they  will 
not  be  concerned  about  your  troubles,  except  it  be  to 
aggravate  them,  God  will  not  serve  you  so.  But  certain- 
ly you  that  have  passed  through  the  same  difficulties  can- 
not be  without  compassion  to  them  that  are  now  grap- 
pling with  them. 

4.  How  inexpressibly  dreadful  is  the  state  of  the  damned t 
who  must  bear  the  burden  of  all  their  sins  upon  themselves, 
without  relief  or  Iwpe  of  deliverance  !  "  where  their  worm 
dieth  not,  and  the  fire  is  riot  quenched."  Mark,  9  :  44.  O, 
if  sin  upon  the  soul  that  is  coming  to  Christ  for  deliver- 
ance be  so  burdensome,  what  is  it  upon  the  soul  that  is 
shut  out  from  Christ  and  all  hope  of  deliverance  for 
ever !  For  ponder  these  differences  betwixt  these  two 
burdens : 

No  soul  is  so  capacious  now  to  take  in  the  fulness  of 
the  evil  and  misery  of  sin,  as  they  are  who  are  gone 
down  to  the  place  of  torments.  Even  as  the  joys  of  God's 
face  above  are  unknown  to  them  that  have  the  foretastes 
and  first  fruits  of  them  here  by  faith,  so  the  misery  of  the 
damned  is  unknown  even  to  them  that  have  in  their  con- 
science now  the  bitterest  taste  of  sin  :  as  we  have  the 
visions  of  heaven,  so  we  have  the  Visions  of  hell  also,  but 
through  a  glass  darkly. 

No  burden  of  sin  presses  continually  upon  the  soul 
here  as  it  does  there.  Afflicted  souls  on  earth  have  in- 
termissions, but  in  hell  there  are  no  lucid  intervals,  the 
wrath  of  God  there  is  still  flowing.  Isa.  30  :  33. 

No  burden  of  sin  lies  here  so  long  as  on  the  damned, 
who  must  bear  it:  our  troubles  about  sin  aie  but  short, 


196  THE    METHOD    OF    GRACE.  Ch.  9. 

though  they  should  run  parallel  with  the  line  of  life  ;  but 
the  troubles  of  the  damned  are  parallel  with  the  endless 
line  of  eternity. 

Under  these  troubles  the  soul  hath  hope,  but  there  all 
hope  is  cut  off.  The  Gospel  is  full  of  hope,  it  breathes 
nothing  but  hope  to  sinners  that  are  moving  Christ-ward 
under  their  troubles  ;  but  in  hell  the  pangs  of  despera- 
tion rend  their  consciences  for  ever.  So  that,  upon  all  ac- 
counts, the  state  of  the  damned  is  inexpressibly  dreadful. 

5.  If  the  burden  of  sin  be  so  heavy,  how  sweet  must  the 
pardon  of  sin  be  to  a  sin-burdened  soul !  '  Is  it  a  refresh- 
ment to  a  prisoner  to  have  his  chains  knocked  off]    a 
comfort  to  a  debtor  to  have  his  debts  paid,  and  his  obliga- 
tions cancelled  ]    What  joy  must  it  be  to  a  sin-burthened 
soul  to  hear  the  voice  of  pardon  and  peace  in  his  trem- 
bling conscience  !     Is  the  light  of  the  morning  pleasant 
to  a  man  after  a  weary,  tiresome  night  1  the  spring  of  the 
year  pleasant  after  a  tedious  winter  ]     They  are  nothing 
so  sweet  as  the  favor,   peace   and  pardon   of  God  to  a 
soul  that  has   been  long  restless  and  anxious  under  the 
terrors  and  fears  of  conscience.    For  though  after  pardon 
and  peace  a  man  remembers  sin  still,  yet  it  is  as  one  that 
remembers  the   dangerous   pits   and    deep   waters    from 
which  he  has  been  wonderfully  delivered.    O  the  incon- 
ceivable sweetness  of  a  pardon  !    Who  can  read  it  with- 
out tears  of  joy  ]    Are  we  glad  when  the  grinding  pain 
of  the  stone,  or  racking  fits  of  the  cholic,  are  over  1    And 
shall  we  not  be  transported  when  the  accusations  and 
condemnations  of  conscience  are  over]     Tongue  cannot 
express  what  these  things  are  ;  the  joy  is  something  that 
no  words  can   convey  to   the   understanding  of  another 
that  never  felt  the  anguish  of  sin. 

6.  In  how  sad  a  case  are  those  that  never  felt  any  burden 
in  sin,  that  never  were  kept  waking  and  restless  one  wight 
for  sin.      There  is  a  burdened  conscience,  and  there  is  a 
benumbed  conscience.     The  first  is  more  painful,  but  the 


Ch.9. )  ALL    MEN    INVITED    TO    CHRIST.  197 

last  more  dangerous.  O  it  is  a  fearful  blow  of  God  upon  a 
man's  soul,  to  strike  it  senseless  and  stupid,  so  that  though 
mountains  of  guilt  lie  upon  it,  it  feels  no  pain  or  pres- 
sure ;  and  this  is  so  much  more  sad,  because  it  incapaci- 
tates the  soul  for  Christ,  and  is  a  presage  and  fore?  unner 
of  hell.  It  would  grieve  the  heart  of  a  man  to  see  a  de* 
lirious  person,  in  the  rage  and  height  of  a  fever,  laugh  at 
those  that  are  weeping  for  him,  call  them  fools,  and  tell 
them  he  is  as  well  as  any  of  them :  much  so  is  the  case 
of  many  thousand  souls  ;  the  God  of  mercy  pity  them. 

I  shall  further  improve  the  subject  by  giving  some 
COUNSEL  to  souls  that  are  weary  and  heavy  laden  with 
the  burden  of  sin,  in  order  to  their  obtaining  true  rest  and 
peace.  And, 

(1.)  Satisfy  not  yourself  in  fruitless  complaints  to  men, 
Many  do  so,  but  they  are  never  the  nearer  to  Christ.  I 
grant  it  is  lawful  in  spiritual  distresses  to  complain  to 
men,  yea,  and  it  is  a  great  mercy  if  we  have  any  near 
us  in  times  of  trouble  who  are  judicious,  tender,  and 
faithful,  into  whose  bosoms  we  may  pour  our  sor- 
rows ;  but  to  rest  in  this  short  of  Christ,  is  no  better 
than  a  snare  of  the  devil  to  destroy  us.  Is  there  not  a 
God  to  go  to  in  trouble  ]  The  best  of  men,  in  the  neglect 
of  Christ,  are  but  physicians  of  no  value.  Be  wise  and 
cautious  in  your  choice  of  Christian  friends,  to  whom  you 
open  your  complaints  ;  some  are  not  clear  themselves  in 
the  doctrine  of  Christ  and  faith,  others  are  of  a  dark  and 
troubled  spirit  as  you  are,  and  will  but  entangle  you 
more.  "  As  for  me,  is  my  complaint  to  man  1  and  if  it 
were  so,  why  should  not  my  spirit  be  troubled  ?"  Job, 
21  :  4.  One  hour  between  Christ  and  thy  soul  in  secret 
will  do  more  for  thy  true  relief  than  all  other  counsellors 
arid  comforters  can  do. 

(2.)  Beware  of  a  false  peace,  which  is  more  dangerous  than 
your  trouble  for  sin  can  be.  Many  men  are  afraid  of  their 
troubles,  but  I  think  they  have  more  cause  to  fear  their 


198  THE    METHOD    OF     GRACE.  (Ch.0. 

peace.  "There  is  a  twofold  peace  that  ruins  most  men, 
peace  in  sin,  and  peace  with  sin.  O  how  glad  are  some 
persons  when  their  troubles  are  gone  ;  but  I  dare  not  re- 
joice with  them.  It  is  like  him  that  rejoices  that  his  ague 
is  gone  when  it  has  left  him  in  a  deep  consumption. 
You  are  rid  of  your  troubles,  but  God  knows  how  you 
have  left  them :  your  wounds  are  skinned  over — better 
they  were  kept  open.  Surely  they  have  much  to  answer 
for  that  help  on  these  delusions,  healing  the  hurt  of  souls 
slightly  by  "crying,  Peace,  peace,  when  there  is  no 
peace."  The  false  peace  you  beget  in  them  will  be  a  real 
trouble  to  yourselves  in  the  issue.  Jer.  6:14. 

(3.)  Let  all  that  are  under  inward  troubles  for  sin  take 
heed  of  draioing  desperate  conclusions  against  themselves 
and  the  final  state  of  their  own  souls.  Though  your  case  be 
sad,  it  is  not  desperate ;  though  the  night  be  troublesome 
and  tedious,  keep  on  in  the  way  to  Christ,  and  light  will 
spring  up.  To  mourn  for  sin  is  your  duty;  to  conclude 
there  is  no  hope  for  you  in  Christ  is  your  sin.  You  have 
wronged  God  enough  already,  do  not  add  a  further  and 
greater  abuse  to  all  the  rest  by  an  absolute  despair  of 
mercy.  It  was  your  sin  formerly  to  presume  beyond  any 
promise,  it  is  your  sin  now  to  despair  against  many  com- 
mands. I  would  say  as  the  apostle  in  another  case,  I 
would  not  have  you  mourn  as  men  that  have  no  hope  : 
your  condition  is  sad,  but  it  is  not  as  once  it  was.  You 
were  once  full  of  sin  and  void  of  sense,  now  you  have 
the  sense  of  sin,  which  is  no  small  mercy.  You  tvere 
once  quite  out  of  the  way  and  method  of  mercy,  now  you 
are  in  that  very  path  where  mercy  meets  the  elect  of 
God.  Keep  hope,  therefore,  at  the  bottom  of  all  your 
troubles. 

(4.)  Observe  whether  your  troubles  for  sin  produce  such 
fruits  and  effects  in  your  soul  as  theirs  do  which  end  at  last 
in  Christ  and  everlasting  peace.  One  that  is  truly  burden- 
ed with  sin  will  not  allow  himself  to  live  in  the  secret 


CU.9.)  ALL    MEN    INVITED    TO    CHRIST.  199 

practice  of  sin  :  either  your  trouble  will  put  an  end  to 
your  course  of  sinning,  or  your  sinning  will  put  an  end 
to  your  troubles.  Consult  2  Cor.  7  :  11.  True  sorrow 
fur  sin  will  give  you  very  low  and  vile  thoughts  of  your- 
self: as  you  were  covered  with  pride  before,  so  you 
will  be  covered  with  shame  after  God  has  convinced  and 
humbled  you.  Rom.  6  :  21.  A  soul  really  burdened  with 
sin  will  never  stand  in  his  own  justification  before  God, 
nor  extenuate  it  in  his  confessions  to  him.  Psalm  51  :  3, 
4.  The  burden  of  sin  will  make  all  other  burdens  of 
affliction  seem  light.  Lam.  3  :  22  ;  Micah,  7  :  9.  The 
more  you  feel  sin,  the  less  you  feel  affliction.  A  soul 
truly  burdened  for  sin  will  take  no  hearty  joy  or  comfort 
in  any  outward  enjoyment  of  this  world  till  Christ  come 
and  speak  peace  to  the  soul.  Lam.  3  :  28.  Just  so  the 
soul  sits  alone  and  keeps  silence ;  merry  company  is  a 
burden,  and  music  is  but  howling  to  him. 

(5.)  Beware  of  those  things  that  make  your  troubles  long- 
er than  they  ought  to  be.  There  are  errors  and  mistakes 
that  hold  poor  souls  much  longer  in  their  fears  and  ter- 
rors than  else  they  might  be.  One  of  these  is  ignorance 
of  the  nature  of  saving  faith,  and  the  necessity  of  it.  Till 
you  come  to  believe,  you  cannot  have  peace ;  and  while 
you  mistake  the  nature,  or  apprehend  not  the  necessity 
of  faith,  you  are  not  likely  to  find  the  path  of  peace. 
Another  error  is  laboring  to  heal  the  wounds  that  the  law 
has  made  upon  your  conscience  by  a  more  strict  obedi- 
ence to  it  for  the  future  in  the  neglect  of  Christ  and  his 
righteousness.  But  the  last  and  principal  counsel  is, 

(6.)  Hasten  to  Christ  by  faith,  and  you  shall  find  rest ; 
and  till  then  all  the  world  cannot  give  you  rest.  The 
sooner  you  transact  with  Christ  in  the  way  of  faith,  the 
sooner  you  shall  be  at  peace  and  enter  into  his  rest ;  for 
those  that  believe  do  now  enter  into  rest.  You  may  labor 
and  strive,  look  this  way  and  that,  but  all  in  vain  ;  Christ 
and  peace  come  together.  No  sooner  do  you  come  to 


200  THE    METHOD    OF   GRACE  (Ch  D 

him,  roll  your  burden  on  him,  and  receive  him  as  he 
offers  himself,  but  the  soul  feels  itself  eased  on  a  sud 
den  :  "  being  justified  by  faith,  we  have  peace  with  God." 
Rom.  5  :  1. 

PROP.  2.  SIN-BURDENED  SOULS  ARE  SOLEMNLY  INVITED 
TO  COME  TO  CHRIST. 

This  point  sounds  sweetly  in  the  ear  of  a  distressed 
sinner;  it  is  the  most  joyful  voice  that  ever  the  soul 
heard  ;  the  voice  of  blessing  from  Mount  Gerizim,  the 
ravishing  voice  from  Mount  Zion,  "  Ye  are  come  to  Je- 
sus the  Mediator/'  It  will  lead  me  to  show  what  it  is  to 
come  to  Christ ;  how  Christ  invites  men  to  come  to  him ; 
and  why  his  invitation  is  directed  to  burdened  souls. 

I.  We  inquire  WHAT  IT  is  to  come  to  Christ.  In  gene- 
ral, to  come  to  Christ  is  a  phrase  of  the  same  import  with 
believing  in  Christ.  "  He  that  cometh  to  me  shall  nevei 
hunger ;  and  he  that  believeth  on  me  shall  never  thirst." 
John,  6:  35.  Coming  to  Christ  is  believing  in  Christ; 
and  believing  in  Christ  is  coming  to  Christ.  The  expres- 
sions are  synonymous,  importing  the  self-same  thing,  only 
that  in  coming  to  Christ  there  are  many  rich  and  excel- 
lent things  hinted  to  us  which  no  other  word  can  so  aptly 
convey  to  our  minds. 

1.  It  hints  to  us  that  the  souls  of  convinced  and  burden- 
ed sinners  not  only  discern  the  reality  of  Christ,  or  that  he 
is,  but  also  the  necessity  of  applying  Christ,  and  that  their 
eternal  life  is  in  their  union  with  him ;  for  it  is  most  cer- 
tain that  the  object  of  faith  must  be  determinate  and  fix- 
ed ;  the  soul  must  believe  that  Christ  is,  or  there  can  be 
no  motions  of  the  soul  after  him  :  all  coming  presupposes 
n  fixed  object  to  which  we  come.  "  He  that  cometh  to 
God  must  believe  that  God  is."  Heb.  11:6.  Take  away 
this,  and  all  motions  after  Christ  presently  stop.  No  won- 
der then  that  souls,  in  their  first  motions  to  Christ,  find 
themselves  clogged  with  so  many  atheistical  temptations, 


Ch.  9.)  ALL    MEN    INVITED    TO    CHRIST.  201 

shaking  their  assent  to  the  truth  of  the  Gospel  at  the  very 
root  and  foundation  of  it ;  but  they  that  truly  come  to 
Christ,  see  that  he  is,  and  that  their  life  and  happiness  lie 
in  their  union  with  him,  else  they  would  never  come  to 
him  upon  such  terms  as  they  do. 

2.  Coming  to  Christ  implies  despair  of  salvation  any 
other  way.     The  way  of  faith  is  a  supernatural  way,  and 
souls  will  not  attempt  it  until  they  have  tried  all  natural 
ways  to  help  and  save  themselves,  and  find  it  all  in  vain  • 
therefore  the  text   describes  these  comers  to  Christ  as 
weary  persons  that  have  been  laboring  and  striving  all 
other  ways   for  rest,  but   can  find  none ;   and  so  are  con- 
strained to   relinquish  all  their  fond  expectations  of  sal- 
vation in  any  other  way,  and  come  to  Christ  as  their  last 
and  only  remedy. 

3.  Coming  to  Christ  shows   an  almighty  power  acting 
upon  the  soul.  "  No  man  can  come  to  me,  except  the  Fa- 
ther which  hath  sent  me  draw  him."  John,  6  :  44.    None 
come  to  Christ  by  a  pure  unaided  natural  power  of  fcheir 
own.   It  was  not  a  stranger  thing  for  Peter  to  come  to 
Christ  walking  upon  the  waves   of  the  sea,  than  for  his 
or  any  man's  soul  to  come  to  Christ  in  the  way  of  faith. 

4.  Coming  to  Christ  shows  the  voluntariness  of  the  soul 
in  its  motion  to  Christ.    True,  there  is  no  coming  with- 
out the  Father's  drawing ;  but  that  drawing  has  nothing 
of  compulsion  in  it ;  it  does  not  destroy,  but  posverfully 
and  with  an  overcoming  sweetness   persuades  the  will. 
It  is  not  forced  or  driven,  but  it  comes  ;  being  made  will- 
ing in  the  day  of  God's  power.    Psalni  110  :  3.    Ask  a 
poor  distressed  sinner  in  that  season,  Are  you  willing  to 
come    to    Christ  ]    "  O   rather    than  live  !  life  is  not  so 
necessary  as  Christ  is  !   O  !  with  all  my  heart :  ten  thou- 
sand worlds  for  Jesus  Chiist,  if  he  could  be  purchased, 
were   nothing   to  his  value  in  mine  eyes  !"   The  soul's 
motion  to  Christ  is  free  and  voluntary,  it  is  coming. 

5.  It  impli3S  that  the  soul  is  to  rest  in  no  duties  01 


202  THE    METHOD    OF    GRACE.  (Ck  9. 

ordinances  which  are  only  means  by  which  we  come  to 
Christ,  but  is  to  come  by  them  or  through  them  to  Jesus 
Christ,  and  take  up  its  rest  in  him  only.  No  duties,  no 
reformations,  no  ordinances  of  God,  however  excellent 
in  themselves,  and  however  necessary  in  their  proper 
place,  can  give  rest  to  the  weary  and  heavy-laden  soul  5 
it  cannot  centre  in  any  of  them,  and  you  may  see  it  can- 
not, because  it  still  gravitates  and  inclines  to  another 
thing,  even  Christ,  and  cannot  terminate  its  motion  till 
it  be  come  to  him.  Christ  is  the  object  to  which  a  be- 
liever moves ;  and  therefore  he  cannot  sit  down  by  the 
way  and  be  satisfied  as  if  he  were  at  his  journey's  end. 
Ordinances  and  duties  are  means  to  bring  us  to  Christ, 
but  are  not  to  be  to  any  man  instead  of  Christ. 

6.  Coming  to  Christ   implies    a   hope   or  expectation 
from  Christ  in  the  coming  soul.    If  he  has  no  hope,  why 
does  he  move  forward  ]    As  well  sit  still  and  resolve  to 
perish  where  he  is,  as  come  to  Christ,  if  there  is    no 
ground  to  expect  salvation  by  him.    Hope  is  the  spring 
of  action  ;  if  you  cut  off  hope  you  hinder  faith  ;  a  sinner 
cannot  move   to  Christ   except  he  be  satisfied  at  least 
of  the  possibility  of  mercy  and  salvation  by  him.    Hence 
it    is  that  when  comers  to  Christ  are    struggling   with 
doubts  and  fears  of  the  issue,  the  Lord  is  pleased  to  en- 
liven their  faint  hopes  by  setting  home  such  scriptures 
as  these,  "  Him  that  cometh  to  me  I  will  in  no  wise  cast 
out."    John,  6  :  37    "  He  is  able  to  save  to  the  uttermost 
them  that  come  unto  God  by  him."  Heb.  7  :  25.     This 
gives  life  to  hope,  and  hope  animates  to  exertion. 

7.  Coming  to  Christ  for  rest   implies  that  believers 
ha /e  and  lawfully  may  have  an  eye  to  their  own  happi- 
ness in  closing  with  the   Lord  Jesus  Christ.     The  poor 
soul  comes  for  rest ;   it  comes  for  salvation ;  its  eye  and 
aim   are   upon   it ;  and  this  aim  of  the  soul  at  its  own 
good   is    sanctioned   by  the  expression  of  Christ,   "  Ye 

not  come  unto  me  that  ye  might  htve  life."    John 


Ch.  9.)  ALL    MEN    INVITED    TO    CHRIST.  203 

5  :  40.  If  Christ  blame  them  for  not  coming  to  him  that 
they  might  have  life,  surely  he  would  not  have  blamed 
them  had  they  come  to  him  for  life. 

8.  But  the  principal  thing  implied  in  coming  to  Christ  is 
the  all-sufficiency  of  Christ  to  answer  the  needs  and  wants 
of  distressed  souls,  and  their  betaking  themselves  ac- 
cordingly to  him  only  for  relief,  being  content  to  come  to 
Christ  for  whatever  they  need,  and  live  upon  the  fulness 
that  is  in  him.  If  there  were  not  an  all-sufficiency  in  Christ, 
no  soul  would  come  to  him  ;  for  this  is  the  very  ground 
upon  which  men  come.  Heb.  7  :  25.  "  He  is  able  to 
save  them  to  the  uttermost  that  come  to  God  by  him  :" 
to  the  uttermost  :  in  the  greatest  difficulties  and  dangers. 
He  has  a  fulness  of  saving  power,  and  this  encourages 
souls  to  come  to  him.  One  beggar  does  not  wait  at  the 
door  of  another,  but  all  at  the  doors  of  those  they  con- 
ceive able  to  relieve  them.  And  as  this  implies  the  ful- 
ness of  Christ  as  our  Savior,  so  it  must  intimate  the 
emptiness  and  humility  of  the  soul  as  a  comer  to  him. 
This  is  called  submission,  Rom.  10  :  3.  Proud  nature 
must  be  deeply  distressed,  humbled,  and  moulded  into 
another  temper,  before  it  will  be  persuaded  to  live  upon 
these  terms,  to  come  to  Christ  for  every  thing  it  wants,  to 
live  upon  Christ's  fulness  in  the  way  of  grace  and  favor, 
and  have  no  stock  of  its  own  to  live  upon.  O  !  this  may 
seem  hard,  but  it  is  the  way  of  faith. 

II.  Let  us  see  HOW  Christ  invites  men  to  come  to  him. 
And  you  will  find  the  means  employed  in  this  work  are 
either  internal  and  principal ',  namely,  the  Spirit  of  God, 
who  is  Christ's  vicegerent,  and  comes  to  us  in  bis  name 
and  room  to  persuade  us  to  believe,  John,  15  :  26 ;  or 
exterfrat,  namely,  the  preaching  of  the  Gospel  by  com- 
missioned ambassadors,  who  in  Christ's  stead  beseech  men 
to  be  reconciled  to  God,  to  come  to  Christ  by  faith  in  or- 
der to  their  reconciliation  and  peace  with  him.  But  all 
means  and  instruments  employed  in  this  work  of  bring' 


* 

204  THE    METHOD    OF    GRACE.  ^Ch.  9 

ing  men  to  Christ  entirely  depend  upon  the  blessing  and 
concurrence  of  the  Spirit  of  God,  without  whom  they 
avail  nothing.  How  long  may  ministers  preach  before 
one  soul  comes  to  Christ,  except  the  Spirit  co-operate  in 
that  work  !  Now  as  to  the  manner  in  which  men  are  per- 
suaded and  their  wills  wrought  upon  by  the  Holy  Spirit 
to  come  to  Christ,  I  observe, 

1.  There  is  an  illustrating  work  of  the  Spirit  upon  the 
minds  of  sinners,  opening  their  eyes  to  see  their  danger 
and  misery.     Till  these  be  discovered  no  man  stirs  from 
his  place.    It  is  sense  of  danger  that  rouses  the  secure 
sinner,  distresses  him,  and  makes  him  look  about  for  de- 
liverance, crying,  What  shall  I  do  to  be  saved  1    And  it 
is  the  discovery  of  Christ's  ability  to  save  which  is  the 
ground  and  reason  (as  was  observed  above)  of  its  motion 
to  Christ.    Hence,  seeing  the  Son  is  joined  with  believing 
or  coming  to  him  in  John,  6  :  40. 

2.  There  is  the  authoritative  call  or  commanding  voice 
of  the  Spirit  in  the  word ;  a  voice  that  is  full  of  majesty 
and  power.    "  This  is  his  commandment,  that  we  should 
believe  on  the  name  of  his  Son  Jesus  Christ."    1  John, 
3  : 23.     This  call  of  the  Spirit  to  come  to  Christ  removes 
one  great  obstacle,  the  fear  of  presumption,  out  of  the 
soul's  way  to  Christ,  and  instead  of  presumption  in  com 
ing,  makes  it  rebellion  and  inexcusable  obstinacy  to  re 
fuse  to  come.     This  answers  all  pleas  against  coming  tc 
Christ  arising  from  our  unworthiness  and  deep  guilt,  am 
mightily  encourages  the  soul  to  come  to  Christ,  whatevei 
it  has  been  or  done. 

3.  There  are  soul-encouraging  promises  to  all  that  cornf 
to  Christ  in  obedience  to  the  command.    Such  is  that  h 
my  text,  "  I  will  give  you  rest ;"  and  that  in  John,  6  :  37 
"  Him  that  cometh  to  me  I  will  in  no  wise  cast  out/' 
And  these  breathe  life  and  encouragement  into  poor  souls 
that  fear  and  are  daunted  through  their  own  unworthiness. 

4.  There  are  dreadful  threatenings  denounced  by  the 


Ch.  9.)  ALL    MEN    INVITED    TO    CHRIST.  205 

Spirit  in  the  word  against  all  that  refuse  or  neglect  to 
come  to  Christ,  which  are  of  great  use  to  engage  and 
quicken  souls  in  their  way  to  Christ.  "He  that  believeth 
not  shall  be  damned :"  shall  "  die  in  his  sins."  Mark,  16:16; 
John,  8 : 24.  "  The  wrath  of  God  abideth  on  him."  John,  3 : 
36.  Which  is  as  if  the  Lord  had  said,  Sinners,  be  not  unde- 
cided in  coming  to  Christ ;  do  not  be  always  treating  and 
never  resolving;  for  if  there  be  justice  in  heaven  or  fire 
in  hell,  every  soul  that  comes  not  to  Christ  must  perish  to 
all  eternity.  Upon  your  own  heads  be  the  destruction  of 
your  own  souls  for  ever  if  you  will  not  come  to  him. 

5.  There  are  moving  examples  set  before  souls  in  the 
word  to  prevail  with  them  to  come,  alluring  and  encour- 
aging examples  of  such  as  have  come  to   Christ  under 
the  deepest  guilt  and  discouragement,  and  yet  found  mer- 
cy.   "  This  is  a  faithful  saying,  and  worthy  of  all  accepta- 
tion, that  Jesus  Christ  came  into  the  world  to  save  sin- 
ners,  of  whom  I  am  chief.     Howbeit  for  this   cause  I 
obtained  mercy,  that  in  me  first  Jesus  Christ  might  show 
forth  all  long-suffering,  for  a  pattern  to  them  which  should 
hereafter  believe  on  him  to  life  everlasting."    1  Tim.  1  : 
15,  16.    Who  would  not  come   to  Christ  after  such  an 
example  as  this  ?    And  if  this  will  not  prevail,  there  are 
dreadful  examples  recorded  setting  before  us  the  misera- 
ble condition  of  such  as  refuse  the  calls  to  come  to  Christ. 
"  By  which  also  he  went  and  preached  unto  the  spirits 
in  prison ;  which  sometime  were  disobedient,  when  once 
the  long-suffering  of  God  waited  in  the  days  of  Noah." 
1  Pet.  3  :  19,  20.     The  meaning  is,  the  sinners  that  lived 
before  the  flood  but  are  now  in  hell  had  the  offers  of 
grace  but  despised  them,  and  now  lie  for  their  disobe- 
dience in  prison  under  the  wrath  of  God  in  the  lowest  helJ. 

6.  There  is  an  effectual  persuading,  overcoming  and 
victorious  work  of  the  Spirit  upon  the  hearts  and  wills 
of  sinners  under  which  they  come  to  Jesus  Christ.    Ol 
this  I  have  spoken  at  large  before  in  the  fourth  chapter, 


206  THE    METHOD    OF    GRACE.  (Ch.  9 

and  therefore  shall  not  add  any  thing  more  here.  Such  is 
the  way  in  which  souls  are  prevailed  upon  to  come  to 
Jesus  Christ. 

III.  If  you  inquire  why  Christ  makes  his  invitations 
TO  WEARY  AND  HEAVY-LADEN  SOULS  and  to  no  other,  the 
answer  is  briefly, 

1.  Because  in  so  doing  he  follows  the  commission  re- 
ceived from  the  Father :  "  The  Spirit  of  the  Lord  God  is 
upon  me :  because  he  hath  anointed  me  to  preach  good 
tidings  unto  the  meek ;  he  hath  sent  me  to  bind  up  the 
broken-hearted,  to  proclaim  liberty  to  the  captives,  and 
the  opening  of  the  prison  to  them  that  are  bound."    Isa. 
61 : 1.    You  see  here  how  Christ's  commission  directs 
him :  his  Father  sent  him  to  poor  broken-hearted  sinners. 
"  He  came  not  to  call  the  righteous  but  sinners  to  repent- 
ance."   Matt.  9  : 13. 

2.  The  order  of  the  Spirit's  work  in  bringing  men  to 
Christ  shows  us  to  whom  the  invitation  and  offers  of  grace 
in  Christ  are  to  be  made ;  for  none  are  convinced  of  righ- 
teousness, that  is,  of  the  complete  and  perfect  righteous- 
ness in  Christ  for  their  justification,  until  first  they  are 
convinced  of  sin;   and  consequently  no  man  comes  to 
Christ  by  faith  till  convictions  of  sin  have  awakened  and 
distressed  him.   John,  16  :  8-10.    This  being  the  order  of 
the  Spirit's  operation,  the  same  order  must  be  observed 
in  Gospel-offers  and  invitations. 

3.  It  behoves  Christ  to  provide  for  his  own  glory  as 
well  as  for  our  safety ;  and  not  to  expose  one  to  secure 
the  other,  but  to  save  us  in  the  way  which  will  bring  him 
most  honor  and  praise.   And  certainly  such  a  way  is  this: 
first  convincing  and  humbling  the  souls  of  men,  and  then 
bringing  them  to  rest  in  himself. 

Let  those  that  never  saw  or  felt  the  evil  of  sin  be  told 
of  rest,  peace  and  pardon  in  Christ,  and  they  will  but 
despise  it  as  of  no  value.  "  The  whole  need  not  a  phy- 
sician, but  they  that  are  sick."  Luke,  5  :  31.  Tell  a  man 


Ch.  9.}  AIL    MEN    INVITED    TO    CHRIST.  207 

that  thinks  himself  sound  and  whole  to  go  to  a  physician 
and  he  will  but  laugh  at  the  suggestion ;  but  if  the  same 
man  feel  an  acute  disease  and  is  made  to  groan  under 
strong  pain,  if  he  come  to  know  what  sick  days  and  rest- 
1 3ss  nights  are  and  to  apprehend  his  life  to  be  in  immi- 
nent danger,  then  messengers  are  sent  one  after  another 
in  post-haste  to  the  physician ;  he  begs  him  with  tears  to 
do  what  in  him  lies  for  his  relief;  he  thankfully  takes  the 
bitterest  medicine  and  praises  the  care  and  skill  of  his 
physician  with  tears  of  joy. ,  Thus  the  patient's  safety 
and  the  physician's  honor  are  both  secured.  So  is  it  in 
this  method  of  grace. 

INFERENCE  1.  If  sin-burdened  souls  are  solemnly  in- 
vited to  come  to  Christ,  then  whatever  guilt  lies  upon  the 
conscience  of  a  poor  humbled  sinner,  it  is  no  presumption, 
but  his  duty,  to  come  to  Christ,  notwithstanding  his  vileness 
and  great  unworikiness. 

Let  it  be  observed  how  happily  that  word  all  is  inserted 
in  Christ's  invitation  for  the  encouragement  of  sinners, 
"Come  unto  me,  all  ye  that  labor."  Let  no  broken-heart- 
ed sinner  exclude  himself  when  he  is  not  by  me  excluded 
from  mercy:  my  grace  is  my  own,  I  may  bestow  it  where 
I  will  and  upon  whom  I  will.  It  is  not  I  but  Satan  that 
shuts  up  my  mercy  from  humbled  souls  that  are  made 
willing  to  come  unto  me  ;  he  calls  that  your  presumption, 
which  my  invitation  makes  your  duty. 

Objection  1.  But  I  fear  my  case  is  excepted  by  Christ 
himself  in  Matt.  12  :  31,  where  blasphemy  against  the 
Holy  Ghost  is  exempted  from  pardon  :  I  have  had  many 
blasphemous  thoughts  injected  into  my  soul. 

Ansiver.  Art  thou  a  burdened  and  heavy-laden  soul  1 
If  so,  thy  case  is  not  in  that  or  any  other  scripture  exempt- 
ed from  mercy,  for  the  unpardonable  sin  is  always  found 
in  an  obdurate  heart :  as  that  sin  finds  no  pardon  with 
God,  so  neither  is  it  followed  with  contrition  and  sorrow 
in  the  soul  that  commits  it. 


208  THE    METHOD    OF    GRACE.  (Ch.9. 

Objec.  2.  But  if  I  am  not  guilty  of  that  sin,  I  am  cer- 
tainly guilty  of  many  great  and  heinous  abominations  too 
great  for  me  to  expect  mercy,  and  therefore  I  dare  not 
go  to  Christ. 

Ans.  The  greater  your  sins  have  been  the  more  need 
you  have  to  go  to  Jesus  Christ.  Let  not  a  motive  to  go  to 
Christ  be  made  an  obstacle  in  your  way  to  him.  Great 
sinners  are  expressly  called,  Isa.  1  :  18;-  great  sinners 
have  come  to  Christ  and  found  mercy,  1  Cor.  6:11;  and 
it  is  a  high  reproach  and  dishonor  to  the  blood  of  Christ 
and  the  mercy  of  God,  which  flows  so  freely  through  him, 
to  object  the  greatness  of  sin  to  either  of  them.  Certainly 
you  have  not  sinned  beyond  the  extent  of  mercy  or  beyond 
the  efficacy  of  the  blood  of  Christ,  but  pardon  and  peace 
may  be  had  if  you  will  thus  come  to  Christ  for  it. 

Objec.  3.  O,  but  it  is  now  too  late ;  1  have  had  many 
thousand  calls  and  refused  them ;  many  purposes  in  my 
heart  to  go  to  Christ  and  quenched  them  ;  my  time  there 
fore  is  past,  arid  now  it  is  to  no  purpose. 
•  Ans.  If  the  time  of  grace  be  past  and  God  intends  no 
mercy  for  thee,  how  is  it  that  thy  soul  is  now  filled  with 
trouble  and  distress  for  sin  ]  Is  this  the  frame  of  a  man's 
heart  that  is  past  hope  1  Do  such  signs  as  these  appear 
in  men  that  are  hopeless  ?  Besides,  the  time  of  grace  is 
a  secret  hid  in  the  breast  of  God,  but  coming  to  Christ  is 
a  duty  plainly  revealed.  And  why  will  you  object  a  thing 
that  is  secret  and  uncertain  against  a  duty  that  is  so  plain 
and  evident  ]  Nor  do  you  yourselves  believe  what  you 
object ;  for  at  the  same  time  that  you  say  your  season  is 
over  and  it  is  too  late,  you  are  notwithstanding  found  re- 
penting, mourning,  praying  and  striving  to  come  to  Christ. 
Certainly  if  you  knew  it  were  too  late  you  would  not  be 
found  laboring  in  the  use  of  means.  Go  on,  therefore, 
and  the  Lord  be  with  you.  It  is  not  presumption  but 
obedience  to  come  when  Christ  calls,  as  he  here  doth, 
•'  Come  unto  me,  all  ye  that  labor  and  are  heavy  laden." 


Ch.  9.)  ALL    MEN    INVITED    TO    CHRIST.  £09 

2.  Hence  it  follows  that  none  have  cause  to  be  troubled 
when  God  makes  the  souls  of  their  friends  sick  with  the  sense 
of  sin.    It  was  the  saying  of  Hieron  to  Sabinian,  Nothing 
makes  my  heart  sadder  than  that  nothing  can  make  my 
heart  sad.    It  is  matter  of  joy  to  all  that  rightly  under- 
stand the  matter  when  God  smites  the  heart  of  any  man 
with  the  sense  of  sin :  of  such  sickness  it  may  be  said, 
".This  sickness  is  not  unto  death,  but  for  the  glory  of 
God."    Yet  how  do  many  carnal  relations  lament  and  be- 
wail this  as  a  misery,  as  an  undoing  to  their  friends  and 
acquaintances  ;  as  if  then  they  must  be  reckoned  lost,  and 
never  till  then,  when  Christ  is  finding  and  saving  them. 
O  if  your  hearts  were  spiritual  and  wise,  their  groans  foi 
sin  would  be  as  music  in  your  ears  !    When  they  go  alone 
to  bewail  their  sin,  you  would  go  alone  also  to  bless  God 
for  the  mercy  that  ever  you  should  live  to  such  a  happy 
day :  you  would  say,  Now  is  my  friend  in  the  blessed 
pangs  of  the  new  birth ;  now  is  he  in  the  very  way  of 
mercy — never  in  so  hopeful  a  condition  as  now.    I  had 
rather  he  should  groan  now  at  the  feet  of  Christ  than 
groan  hereafter  under  the  wrath  of  God  for  ever.    O,  pa- 
rents, beware,  as  you  love  the  souls  of  your  children,  that 
you  do  not  damp  and  discourage  them,  tempt  or  threaten 
them,  divert  or  hinder  them  in  such  cases  as  this,  lest  you 
bring  the  blood  of  their  souls  upon  your  own  heads  ! 

3.  It  also  follows  that  those  to  whom  sin  was  never  any 
burthen,  are  not  yet  come  to  Christ,  nor  have  any  interest  in 
him.  We  may  as  wrell  suppose  a  child  to  be  born  without 
pangs,  as  a  soul  to  be  bora  again  and  united  to  Christ 
without  any  sense  or  sorrow  for  sin.    I  know  many  have 
great  alarms  of  conscience,  that  never  were  made  duly 
sensible  of  the  evil  of  sin ;   many  are  afraid  of  burning 
that  never  were  afraid  of  sinning.     Slight  and  transient 
troubles  some  have  had,  but  they  vanished  like  the  early 
cloud  or  morning  dew.    Few  men  are  without  checks  of 
conscience  at  one  time  or  other ;  but  instead  of  going  to 


210  THE  METHOD  OF  GRACE.  (Ch.9 

the  closet,  they  run  to  the  ale-house  or  tavern  for  cure. 
If  their  sorrow  for  sin  had  been  right,  nothing  but  the 
sprinkling  of  the  blood  of  Christ  could  have  appeased 
their  consciences.  Heb.  10  :  22.  How  should  the  consi- 
deration of  this  rend  the  hearts  of  such  perse  ns  !  Me- 
thinks,  reader,  if  this  be  thy  case,  it  should  ser_d  thee 
away  with  an  aching  heart ;  thou  hast  not  yet  tasted  the 
bitterness  of  sin,  and  if  thou  do  not,  thou  shalt  never 
taste  the  sweetness  of  Christ,  his  pardon  and  peace. 

4.  How  great  a  mercy  is  it  for  si?i-bzt,rthened  souls  to  be 
within  the  sound  and  call  of  Christ  in  the  Gospd.   There 
are  many  thousands   in  pagan  and  popish  parts  of  the 
world  that  labor  under  distress  of  conscience,  but  have 
no  knowledge  of  relief,  no  such  means  of  peace  and  com- 
fort as  we  have  that  live  within  the  joyful  sound  of  the 
Gospel.    If  the  conscience  of  a  papist  be  burdened  with 
guilt,  all  the  relief  he  has  is  to  afflict  his  body  in  order  to 
quiet  his  soul :  a  penance  or  pilgrimage  is  all  the  relief 
they  have.    If  a  pagan  be  in  trouble  for  sin,  he  has  no 
knowledge  of  Christ  or  of  a  satisfaction  made  by  him ; 
he  asks,  Shall  I  give  my  first-born  for  my  transgression, 
the  fruit  of  my  body  for  the  sin  of  my  soul  ]  The  dam- 
ned endure  the  terrible  blows  and  wounds  of  conscience 
for  sin,  they  roar  under  that  terrible  lash,  but  no  voice 
of  peace    or   pardon    is  heard  among  them.   It  is  not, 
"  Come  unto  me,  ye  that  labor  and  are  heavy  laden,"  but, 
"  Depart  from  me,  ye  cursed." 

Blessed  are  your  ears,  for  you  hear  the  voice  of  peace  ; 
you  are  come  to  Jesus  the  Mediator,  and  to  the  blood  of 
sprinkling.  O,  you  can  never  set  a  due  value  upcn  this 
privilege. 

5.  How  sweet  and  unspeakably  relieving  is  the  closing  of 
a  burthencd  soul  with  Jesus  Christ  by  faith  !    It  is  rest  to 
the  weary  soul. 

Soul  troubles  are  wasting  troubles;  the  pains  of  a  dis- 
tressed conscience  are  the  most  acute  pains.  A  poor  soul 


Ch.9.)  ALL    MEN    INVITED    TO    CHRIST.  211 

would  fain  be  at  rest,  but  knows  not  where  ;  he  tries  this 
duty  and  that,  but  finds  none.  At  last,  in  a  way  of  believ- 
ing, he  casts  himself  with  his  burden  of  guilt  and  fear 
upon  Christ,  and  there  is  the  rest  his  soul  desired.  Christ 
and  rest  come  together ;  till  faith  bring  you  to  the  bosom 
of  Jesus  you  can  find  no  true  rest ;  the  soul  is  rolling 
and  tossing,  sick  and  weary,  upon  the  billows  of  its  own 
guilt  and  fears.  Now  the  soul  is  come,  like  a  ship  tossed 
with  storms  and  tempests,  out  of  a  raging  ocean  into  the 
quiet  harbor  !  or  like  a  lost  sheep,  that  hath  been  wander- 
ing in  weariness,  hunger  and  danger,  into  the  fold.  Is  a 
soft  bed  in  a  quiet  chamber  sweet  to  one  that  is  spent  and 
tired  with  travel  ?  Is  the  sight  of  a  shore  sweet  to  the 
shipwrecked  mariner  who  looked  for  nothing  but  death  ? 
Much  more  sweet  is  Christ  to  a  soul  that  comes  to  him 
pressed  in  conscience  and  broken  in  spirit  under  the 
sinking  weight  of  sin. 

How  did  they  of  old  rejoice,  after  a  long  and  danger- 
ous voyage,  to  see  Italy  again !  crying,  with  loud  and 
united  voices  which  made  the  very  heavens  ring  again, 
Italy  !  Italy  !  But  no  shore  is  so  sweet  to  the  weather- 
beaten  passenger  as  Christ  is  to  a  broken-hearted 
sinner  :  this  brings  the  soul  to  a  sweet  repose.  "  We 
which  have  believed  do  enter  into  rest."  Heb.  4  :  3. 
And  this  endears  the  way  of  faith  to  their  souls 
ever  after. 

6.  Learn  hence  the  usefulness  of  the  law  to  bring  souls 
to  Jesus  Christ.  It  is  utterly  useless  as  a  covenant  to  jus- 
tify us,  but  exceedingly  useful  to  convince  and  humble 
us ;  it  cannot  relieve  nor  ease  us,  but  it  can  and  does 
awaken  and  r  juse  us.  It  is  a  mirror  to  show  us  the  face 
of  sin,  and  till  we  have  seen  that,  we  cannot  see  the  face 
of  Jesus  Christ. 

The  law,  like  the  fiery  serpent,  stings  and  torments  the 
conscience ;  this  drives  us  to  the  Lord  Jesus,  lifted  up  in 
the  Gospel,  like  the  brazen  serpent  in  the  wilderness,  to 


212  THE  METHOD  OF  GRACE.  ( Oh.  i). 

heal  us.  The  use  of  the  law  is  to  make  us  feel  our  sick- 
ness ;  this  makes  us  look  out  for  a  physician  :  "1  was 
alive  without  the  law  once,  but  when  the  commandment 
came,  sin  revived,  and  I  died."  Rom.  7  :  9.  The  hard, 
proud  hearts  of  men  require  such  a  hammer  to  break 
them  to  pieces. 

7.  It  is  the  immediate  duty  of  weary  and  heavy -la- 
den sinners  to  come  to  Christ  by  faith,  and  not  stand 
off  from  Christ,  or  delay  to  accept  him  upon  any  terms 
whatsoever. 

Christ  invites  and  commands  such  to  come  unto  him ; 
it  is  therefore  your  sin  to  neglect,  draw  back,  or  defer, 
whatever  seeming  reasons  and  pretences  there  may  be  to 
the  contrary.  When  the  jailer  was  brought  to  distress, 
that  made  him  cry,  "  Sirs,  what  must  I  do  to  be  saved  V 
the  counsel  the  apostles  gave  him  was,  "  Believe  on  the 
Lord  Jesus  Christ  and  thou  shalt  be  saved."  Acts,  16  : 
30,  31.  And,  for  your  encouragement,  know  that  he  who 
calls  you  to  come,  knows  your  burden,  what  your  sins 
have  been  and  troubles  are,  yet  he  calls  you  :  if  your  sin 
hinder  not  Christ  from  calling,  neither  should  it  hinder 
you  from  coming.  He  that  calls  you  is  able  to  ease  you, 
"  to  save  to  the  uttermost  all  that  come  to  God  by  him." 
Heb.  7  :  25.  Whatever  fulness  of  sin  be  in  you,  there  is  a 
greater  fulness  of  saving  power  in  Christ.  He  that  calls 
you  to  come,  never  yet  rejected  any  poor  burdened  soul 
that  came  to  him  ;  and  hath  said  he  never  will.  "  Him 
that  cometh  to  me  I  will  in  no  wise  cast  out."  John, 
6  :  37.  Fear  not,  therefore,  he  will  not  begin  with  thee, 
or  make  thee  the  first  instance  and  example  of  the  feared 
rejection. 

Bethink  thyself,  what  wilt  thou  do,  and  whither  wilt 
thou  go,  if  not  to  Jesus  Christ  1  Nothing  shall  ease  or  re- 
lieve thee  till  thou  dost  come  to  him.  Thou  art  under  a 
happy  necessity  to  go  to  him  ;  with  him  only  is  found  rest 
for  the  weary  soul. 


Ch.9.)  ALL    MEN    INVITED    TO    CHRIST.  213 

PROP.  3.  THERE    is    REST    IN    CHRIST  FOR  ALL  TKAT 

COME  UNTO  HIM  UNDER  THE  HEAVY  BURDEN  OF  SIN. 

Rest  is  a  sweet  word  to  a  weary  soul ;  all  seek  it,  but 
none  but  believers  find  it.  "  We  which  have  believed 
(saith  the  apostle)  do  enter  into  rest."  Heb.  4:3.  "  He 
doth  not  say  they  shall,  but  they  do  enter  into  rest ;  noting 
their  spiritual  rest  to  be  already  begun  by  faith  on  earth 
in  the  tranquillity  of  conscience,  and  to  be  consummated 
in  heaven  in  the  full  enjoyment  of  God."  There  is  a 
sweet  calm  upon  the  troubled  soul  after  believing,  an 
ease  or  rest  of  the  mind,  which  is  an  unspeakable  mercy 
to  a  poor  weary  soul.  Christ  is  to  it  as  the  ark  was  to  the 
dove  when  she  wandered  over  the  watery  world  and 
found  no  place  to  rest  the  sole  of  her  foot.  Faith  centres 
the  unquiet  spirit  of  man  in  Christ,  brings  it  to  repose 
itself  and  its  burden  on  him.  It  is  the  soul's  dropping 
anchor  in  a  storm  which  stays  and  settles  it. 

The  great  debate  which  cost  so  many  anxious  thoughts 
is  now  issued  in  this  resolution  :  I  will  venture  my  all 
upon  Christ,  let  him  do  with  me  as  seemeth  him  good. 
It  was  impossible  for  the  soul  to  find  rest  whilst  it  knew 
not  how  to  be  secure  from  the  wrath  to  come  ;  but  when 
all  is  embarked  in  Christ  for  eternity,  and  the  soul  fully 
resolved  to  lean  upon  him  and  to  trust  to  him,  it  feels  the 
beginning  of  eternal  rest  in  itself:  it  finds  a  heavy  bur- 
den unloaded  from  its  shoulders ;  it  is  come,  as  it  were, 
into  a  new  world.  The  word  rest,  in  this  place,  denotes 
(and  is  so  rendered  by  some)  a  recr -cation  ;  it  is  restored, 
renewed,  and  recreated,  as  it  were,  by  the  sweet  repose 
it  hath  upon  Christ.  Believers,  know  that  faith  is  the 
sweetest  recreation  you  can  take.  Others  seek  to  divert 
their  troubles  by  sinful  recreations,  vain  company,  and 
the  like ;  but  they  little  know  the  recreation  and  sweet 
restoring  rest  that  faith  gives  the  soul.  You  find  in 
Christ  what  they  seek  in  vain  in  the  world.  Believing  is 
the  highest  recreation  known  in  this  world. 


214  THE  METHOD  OF  GRACE.  (Ch.9 

But  to  prevent  mistakes  three  Cautions  need  to  be 
premised,  lest  we  stumble  at  the  threshold,  and  so  lose 
our  way  all  along  afterward. 

Caution  1.  You  are  not  to  think  that  all  the  soul's  fears, 
troubles  and  sorrows  are  at  an  end  as  soon  as  it  is  come  to 
Christ  "by  faith.  They  will  have  many  troubles  in  the 
world  after  that,  it  may  be  more  than  ever  they  had  in 
their  lives.  They  will  be  infested  with  many  temptations  : 
the  assaults  of  Satan  may  be  more  violent  upon  their 
souls  than  ever.  They  will  not  at  once  be  wholly  freed 
from  sin,  nor  from  inward  trouble  and  grief  of  soul  about 
sin  ;  that  rest  remains  for  the  people  of  God. 

Caution  2.  We  must  not  think  all  believers  do  immedi- 
ately enter  into  the  full,  actual  sense  of  rest  and  comfort,  but 
they  presently  enter  into  the  STATE  of  rest.  "  Being  justi- 
fied by  faith,  we  have  peace  with  God,"  Rom.  5:1;  that 
is,  we  enter  into  the  state  of  peace  immediately.  "  Light 
is  sown  for  the  righteous,  and  gladness  for  the  upright 
in  heart."  Psalm  97  :  11.  He  is  a  rich  man  that  has  a 
thousand  acres  of  corn  in  the  ground,  as  well  as  he  that 
has  so  much  in  his  barn,  or  its  value  in  his  purse.  They 
have  rest  and  peace  in  the  seed  of  it,  when  they  have  it 
not  in  the  fruit ;  they  have  rest  in  the  promise,  when  they 
have  it  not  in  possession.  He  is  a  rich  man  that  hath 
good  bonds  and  bills  for  a  great  sum  of  money,  if  he  have 
not  twelve  pence  in  his  pocket.  All  believers  have  rest 
and  peace  granted  them  under  God's  own  hand,  in  many 
promises  which  faith  brings  them  under ;  and  we  know 
that  the  truth  and  faithfulness  of  God  stand  engaged  to 
make  good  to  them  every  line  and  word  of  the  promise. 
So  that  though  they  have  not  a  full  and  clear  actual  sense 
and  feeling  of  rest,  they  are,  nevertheless,  by  faith  come 
into  the  state  of  rest. 

Caution  3.  We  must  not  thiiik  that  faith  itself  is  the 
soul's  rest,  it  is  only  the  means  of  it.  We  cannot  find  rest 
in  any  work  or  duty  of  our  own,  but  we  may  find  it  in 


Ch.  9.)  ALL    MEN    INVITED    TO    CHRIST.  215 

Christ,  whom  faith  apprehends  for  justification  and  sal- 
vation. 

Having  thus  guarded  the  point  against  misapprehen- 
sions, I  proceed  to  show  how  our  coming  to  Christ  by 
faith  brings  us  to  rest  in  him.  And  here  let  us  consider 
what  those  things  are  that  burden,  grieve  and  disquiet 
the  soul  before  its  coming  to  Christ ;  and  how  it  is  reliev- 
ed by  coming  to  the  Lord  Jesus. 

I.  Some  things  that  BURDEN  THE  SOUL  before  it  comes 
to  Christ. 

1.  One  principal  ground  of  trouble  is  the  guilt  of  sin 
upon  the  conscience,  of  which  I  spake  in  the  former  point. 
The  curse  of  the  law  lies  heavy  upon  the  soul,  so  heavy 
that  nothing  is  found  in  all  the  world  able  to  relieve  it.  As 
you  see  in  a  condemned  man — spread  a  table  in  prison 
with  the  greatest  dainties,  and  send  for  the  rarest  musi- 
cians, all  will  not  charm  his  sorrow ;  but  if  you  can  produce 
an  authentic  pardon,  you  ease  him  presently.  Just  so  it  is 
here,  faith  plucks  the  thorn  out  of  the  conscience,  unites 
the  soul  with  Christ,  and  thus  that  ground  of  trouble  is 
removed  ;  for  "  there  is  no  condemnation  to  them  that 
are  in  Christ  Jesus."  Rom.  8  :  1.    The  moment  the  soul 
comes  to  Christ,  it  has  passed  from  death  to  life,  and  is 
no  more  under  the  law,  but  grace.    If  a  man's  debt  be 
paid  by  his  surety,  he  need  not  fear  to  show  his  face  bold- 
ly abroad ;  he  may  freely  meet  the  Serjeant  at  the  prison- 
door. 

2.  The  soul  of  a  convinced  sinner  is  exceedingly  bur- 
dened with  the  sins  which  have  defiled  and  polluted  it. 
Conviction  discovers  the  universal  pollution  of  heart  and 
life,  so  that  a  man  loathes  and  abhors  himself  by  reason 
ihereof :  if  he  do  not  look  into  his  own  corruptions,  he 
cannot  be  safe ;  and  if  he  do,  he  cannot  bear  the  sight  of 
them.  Nothing  can  give  rest  but  what  gives  relief  against 
this  evil ;   and  this  is  done  only  by  faith  uniting  the  soul 
with  Jesus  Christ.    For  though  the  pollution  of  sin  be 


216  THE  METHOD  OF  GRACE.  (Ch.9 

not  at  once  and  perfectly  taken  away  by  coming  to  Christ, 
yet  the  burden  thereof  is  exceedingly  eased ;  for,  upon 
3ur  believing,  there  is  a  heart-purifying  principle  planted 
in  the  soul,  which  by  degrees  cleanses  that  fountain  of 
corruption,  and  will  at  last  perfectly  free  the  soul  from 
sin.  "  Purifying  their  hearts  by  faith."  Acts,  15  :  9. 
The  sinner  being  once  in  Christ,  He  is  concerned  for  the 
soul  as  a  member  of  his  own  mystical  body,  to  purify  and 
cleanse  it,  that  at  last  he  may  present  it  perfect  to  the  Fa- 
ther, without  spot  or  wrinkle,  or  any  such  thing,  Eph.  5  : 
27.  The  reigning  power  of  sin  is  gone  immediately  upon 
believing,  and  the  very  existence  and  being  of  it  shall  at 
last  be  destroyed.  O,  what  rest  must  this  give  under 
those  troubles  for  sin  ! 

3.  It  was  an  intolerable  burden  to  the  soul  to  be  under 
the  continual  years  of  death  and  damnation;  his  life  has 
been  a  life  of  bondage  ever  since  the  Lord  opened  his 
eyes   to  see    his   condition.    Poor  souls   lie   down   with 
trembling  for  fear  what  a  night  may  bring  forth.    It  is 
a  sad  life  indeed  to  live  in  continual  bondage  of  such 
fears  ;  but  faith  sweetly  relieves  the  trembling  conscience 
by  removing  the  guilt  which  causes  its  fears.     The  sting 
of  death   is   sin.    When  guilt  is  removed,  fears  vanish. 
"  Smite,  Lord,  smite,"  said  Luther,  "for  my  sins  are  for- 
given."    Now  if  sickness  come,  it  is  another  thing  than 
it  was  \vont  to  be.     "  The  inhabitant  shall  not  say,  I  am 
sick,  the  people  that  dwell  therein  shall  be  forgiven  their 
iniquity."  Isa.  33  :  24.    A  man  scarcely  feels  sickness  in 
comparison  to  what  he  did  whilst  he  was  without  Christ 
ind  hope  of  pardon. 

4.  A  convinced  sinner,  out  of  Christ,  sees  every  thing 
igainst  him;  nothing  yields  him  any  comfort ;  every  thing 
increases  and  aggravates  his  burden  when  he  looks  to 
things  past,  present,  or  to  come.    If  he  reflect  upon  things 
past,  his  soul  is  filled  with  anguish  to  remember  the  sins 
committed,  the  seasons  neglected,  the  precious  mercies 


Ch.9.y  ALL    MEN    INVITED    TO    CHRIST.  217 

abused;  if  he  look  upon  things  present  the  case  is  equally 
doleful,  he  is  christless  and  comfortless ;  and  if  he  look 
forward  to  the  future,  that  gives  him  a  deeper  cut  to  the 
heart  than  any  thing  else ;  for  though  it  be  sad  and  mise- 
rable for  the  present,  yet  he  fears  it  will  be  much  worse 
hereafter;  all  these  are  but  the  beginning  of  sorrows, 
And  thus  the  poor  awakened  sinner  is  encompassed  with 
misery  on  every  side. 

II.  But  on  his  corning  to  Christ  all  things  are  marvel- 
lously CHANGED  ;  a  quite  contrary  face  of  things  appears, 
every  thing  gives  hope  and  comfort.  So  speaks  the  apos- 
tle, "  All  things  are  yours ;  whether  life  or  death,  or 
things  present,  or  things  to  come ;  all  are  yours,  and  ye 
are  Christ's,  and  Christ  is  God's."  1  Cor.  3  :  21-23.  They 
are  ours,  that  is,  for  our  advantage,  benefit  and  comfort. 
More  particularly  upon  our  coming  to  Christ, 

1.  Things  past  are  ours ;  they  conduce  to  our  advan- 
tage and  comfort.    Now  the  soul  can  begin  to  read  the 
gracious  end  and  design  of  God  in  all  its  preservations 
and  deliverances,  whereby  it  has  been  reserved  for  such 
a  day  as  this.    O  it  melts  his  heart  to  consider  that  while 
his  companions  in  sin  and  vanity  are  cut  off  he  is  spared, 
and  that  for  a  day   of  such  mercy   as   the   day  of  his 
espousals  with   Christ.    Now  all  his  past  sorrows   and 
deep  troubles  of  spirit  which  God  hath  exercised  him 
with  begin  to  appear  the  greatest  mercies  that  ever  he 
received,  being  all  necessary  and  leading  to  this  blessed 
union  with  Christ. 

2.  Things  present  are  ours,  though  it  be  not  yet  with 
us  as  we  would  have  it :  our  union  with  Christ  is  not  euro 
enough,  the  heart  is  not  pure  enough ;  sin  is  too  strong 
and  grace  too  weak ;  many  things  are  still  out  of  order ; 
yet  can  the  soul  bless  God  with  tears  of  joy  and  praise 
that  he  is  where  he  is,  though  he  be  not  yet  where  he 
would  be.    O  it  is  a  blessed  life  to  live  as  a  poor  recum- 
bent by  acts  of  trust  and  affiance,  though  as  yet  he  have 

Method  of  Grace 


218  THE    METHOD    OF    GRACE.  (Ck9 

but  little  evidence  ;  to  be  resolved  to  trust  all  with  Christ 
though  he  be  not  yet  certain  of  the  issue.  O  this  is  a 
comfortable  station,  a  sweet  condition  compared  with 
what  it  was,  either  when  the  soul  wallowed  in  sin  in  the 
days  before  conviction,  or  was  swallowed  up  in  fears  and 
tioubles  for  sin  after  conviction.  Now  it  hath  hope  though 
it  want  assurance,  and  hope  is  sweet  to  a  soul  coming  out 
of  such  deep  distresses  :  now  it  sees  the  remedy  and  is 
applying  it,  whereas  before  the  wound  seemed  desperate  : 
now  all  hesitations  and  debates  are  at  an  end  in  the  soul ; 
it  is  no  longer  unresolved  what  to  do ;  all  things  have 
been  deeply  considered,  and  after  consideration  issued 
into  this  resolve,  "  I  will  go  to  Christ ;  I  will  venture  all 
upon  his  command  and  call ;  here  I  will  embark  my  eter- 
nal interests ;  here  I  fix,  and  here  I  resolve  to  live  and 
die."  O  how  much  better  is  this  than  that  floating  life  it 
lived  before,  rolling  upon  the  billows  of  inward  fears  and 
troubles,  not  able  to  drop  anchor  any  where,  nor  knowing 
where  to  find  a  harbor  ! 

3.  Things  to  come  are  ours ;  and  this  is  the  best  and 
sweetest  of  all :  man  looks  onward  to  the  future ;  his  eye 
is  much  upon  things  to  come,  and  it  will  not  satisfy  him 
that  it  is  well  at  present  except  he  have  a  prospect  that 
it  shall  be  so  hereafter.  But  now  the  soul  has  committed 
itself  and  all  its  concerns  to  Christ  for  eternity,  and  this 
being  done  it  is  greatly  relieved  against  evils  to  come. 

I  cannot,  says  the  believer,  think  all  my  troubles  over, 
and  that  I  shall  never  meet  any  more  afflictions ;  but  I 
leave  all  these  things  where  I  have  left  my  soul :  he  that 
hath  supported  me  under  inward  will  carry  me  through 
outward  troubles  also.  I  cannot  think  all  my  temptations 
to  sin  past :  O,  I  may  yet  meet  with  sore  assaults  from 
Satan  ;  yet  it  is  infinitely  better  to  be  Watching,  praying 
and  striving  against  sin  than  it  was  when  I  was  obeying 
it  in  the  lusts  of  it.  God,  that  hath  delivered  me  from 
the  love  of  sin,  will  I  trust  preserve  me  from  ruin  by  sin. 


Ch.9.)  ALL    MEN    INVITED    TO    CHRIST.  219 

I  know  also  death  is  to  come  ;  I  must  feel  its  pangs  and 
agonies ;  but  yet  the  aspect  of  death  is  much  more  plea 
sarit  than  it  was.  I  come,  Lord  Jesus,  to  thee,  who  art 
the  death  of  death,  whose  death  hath  disarmed  death  of 
its  sting.  Thus  you  see  briefly  how  by  faith  believers 
enter  into  rest ;  how  Christ  gives  rest,  even  at  present 
to  them  that  come  to  him,  and  all  this  but  as  a  beginning 
of  their  everlasting  rest. 

INFERENCE  1.  Is  there  rest  in  Christ  for  weary  souls 
that  come  unto  him  ]  Then  certainly  it  is  a  device  of  Satan 
against  the  peace  and  welfare  of  men's  souls  to  discourage 
them  from  coming  to  Christ  in  the  way  of  faith. 

He  is  a  restless  spirit  himself,  a.nd  would  make  us  so 
too  :  he  goeth  about  as  a  roaring  lion  seeking  whom  he 
may  devour.  It  frets  his  proud  and  envious  mind  to  see 
others  find  rest  when  he  finds  none ;  and  he  obtains  his 
end  fully  if  he  can  but  keep  souls  from  Christ.  Look, 
therefore,  upon  all  those  objections  and  discouragements 
raised  in  your  heart  against  coming  to  Christ  as  so  many 
artifices  and  cunning  devices  of  the  devil  to  destroy  arid 
ruin  your  souls.  It  is  true  they  have  a  very  specious  ap- 
pearance ;  they  are  gilded  over  with  pretences  of  the  jus- 
tice of  God,  the  heinous  nature  of  sin,  the  want  of  due 
and  befitting  qualifications  to  meet  so  holy  and  pure  a 
God,  the  lapsing  of  the  season  of  mercy,  and  a  hundred 
others  of  like  nature  :  but  I  beseech  you  lay  down  this 
as  a  sure  conclusion  and  hold  it  fast,  that  whatever  it  be 
that  discourages  and  hinders  you  from  coming  to  Christ 
is  directly  against  the  interest  of  your  souls'  and  the  hand 
of  the  devil  is  certainly  in  it. 

2.  Hence  also  it  follows  that  unbelief  is  the  true  reason 
t if  all  that  disquietness  and  trouble  with  wJach  the  minds  of 
poor  sinners  are  so  racked  and  tortured. 

If  you  will  not  believe,  you  cannot  be  established ;  till 
you  come  to  Christ  peace  cannot  come  to  you :  Christ 
and  peace  are  undivided.  Consider  this  :  you  have  tried 


220  THE  METHOD  OP  GRACE.  <Ch.  9 

all  other  ways  ;  you  have  tried  duties  and  no  rest  comes  ; 
you  have  tried  reformation,  restitution  and  a  stricter 
course  of  life,  yet  your  wounds  are  still  open  and  bleed- 
ing :  these  things,  I  grant,  are  in  their  place  both  good  and 
necessary ;  but  of  themselves,  without  Christ,  they  are 
utterly  insufficient  to  give  what  you  expect  from  them  : 
why  will  you  not  try  the  way  of  faith  ]  why  will  you  not 
carry  your  burthen  to  Christ  ?  O  that  you  would  be  per- 
suaded to  it ;  how  soon  would  you  find  what  so  long  you 
have  been  seeking  in  vain  !  How  long  will  you  thus  op- 
pose your  own  good  1  how  long  will  you  keep  yourselves 
upon  the  rack  of  conscience  ]  Is  it  easy  to  go  under  the 
throbs  and  wounds  of  an  accusing  and  condemning  con- 
science ]  You  know  it  is  not :  you  look  for  peace  but  no 
good  comes ;  for  a  time  of  healing  and  behold  trouble. 
Alas !  it  must  and  will  be  so  until  you  are  in  the  way  of 
faith,  which  is  the  true  and  only  method  to  obtain  rest. 

3.  What  cause  have  we  all  to  admire  the  goodness  of  God 
in  providing  for  us  a  Savior  in  whom  we  may  find  rest  to 
our  souls  ! 

How  has  the  Lord  filled  and  furnished  Jesus  Christ 
with  all  that  is  suitable  to  a  believer's  wants  !  Does  the 
guilt  of  sin  terrify  his  conscience  ]  Lo,  in  him  is  perfect 
righteousness  to  remove  that  guilt,  so  that  it  shall  neither 
be  imputed  to  him  nor  reflected  by  his  conscience  in  the 
way  of  condemnation  as  it  was  before.  In  him  also  is  a 
fountain  opened  for  washing  and  for  cleansing  the  pollu- 
tion of  sin  from  our  souls ;  in  him  is  the  fulness  both  of 
merit  and  of* the  Spirit,  two  sweet  springs  of  peace  to 
the  souls  of  men:  well  might  the  apostle  call  him  ''Christ 
the  wisdom  of  God,"  and  well  might  the  church  say,  "He 
is  altogether  lovely."  Had  not  God  provided  Christ  for 
us  we  had  never  known  rest  to  all  eternity. 

4.  How  unreasonable  and  wholly  inexcusable  in  'believers 
is  the  sin  of  backsliding  from  Christ !     Have  you  found 
rest  in  him  when  you  could  not  find  it  in  any  other  ]  did 


Ch.  9.)  ALL    MEN    INVITED    TO    CHRIST.  22) 

he  receive  and  give  peace  to  your  soul  when  all  othei 
persons  and  things  were  physicians  of  no  value  ?  Ana 
will  you  after  this  backslide  from  him  1  O  what  madness  ! 
No  man  in  his  right  rnind  would  leave  the  pure,  cold,  re- 
freshing stream  of  a  crystal  fountain  to  go  to  a  filthy  pud 
die  or  an  empty  cistern ;  such  are  the  best  enjoyments 
of  this  world  in  comparison  with  Jesus  Christ. 

That  was  a  melting  expostulation  of  Christ  with  the 
disciples  when  some  had  forsaken  him,  "  Will  ye  also  go 
away]"  John,  6  :  67.  And  it  was  a  very  suitable  reply 
they  made,  Lord,  whither  away  from  thee  should  we  go  1 
From  thee.  Lord  !  No ;  where  can  we  mend  ourselves  1 
Be  sure  of  it,  whenever  you  go  from  Christ  you  go  from 
rest  to  trouble.  Had  Judas  rest  1  had  Spira  rest  1  and 
do  you  think  you  shall  have  rest  1  No,  no ;  "  The  back- 
slider in  heart  shall  be  filled  with  his  own  ways."  Prov. 
14  :  14.  "  Cursed  be  the  man  that  departeth  from  him, 
he  shall  be  as  the  heath  in  the  desert,  that  seeth  not  when 
good  coineth,  and  shall  inhabit  the  parched  places  of  the 
wilderness."  Jer.  17  :  5,  6.  If  fear  of  sufferings  and 
worldly  temptations  ever  draw  you  off  from  Christ,  you 
may  come  to  those  straits  and  terrors  of  conscience  that 
will  make  you  wish  yourselves  back  again  with  Christ  in 
a  prison,  with  Christ  at  a  stake. 

5.  Let  all  that  come  to  Christ  learn  to  make  him  the 
rest  and  peace  of  their  souls  in  all  the  troubles  and  out- 
ward distresses  they  meet. 

Rest  may  be  found  in  Christ  in  any  condition ;  he  is 
able  to  give  you  peace  in  all  your  troubles.  So  he  tells 
you,  John,  16  :  33,  "  These  things  have  I  spoken  unto  you, 
that  in  me  ye  might  have  peace.  In  the  world  ye  shall 
have  tribulation."  By  peace  he  means  not  a  deliverance 
from  troubles  by  taking  off  affliction  from  them,  or  taking 
them  away  by  death  from  all  afflictions ;  but  it  is  some- 
thing they  enjoy  from  Christ  in  the  very  midst  of  trou 
bles  and  amidst  all  their  afflictions  that  quiets  and  give* 


222  THE    METHOD    OF    GRACE.  (Ch.  10 

them  rest,  so  that  troubles  cannot  hurt  them.  Certainly, 
believers,  you  have  peace  in  Christ  when  there  is  little  in 
your  own  hearts;  and  your  hearts  might  be  filled  with 
peace  too  if  you  would  exercise  faith  upon  Christ  foi  that 
end.  It  is  your  own  fault  if  you  are  without  rest  in  any 
condition  in  this  world.  Set  yourselves  to  study  the  ful- 
ness of  Christ  and  to  clear  your  interest  in  him ;  believe 
what  the  Scriptures  reveal  of  him,  and  live  as  you  believe, 
and  you  will  quickly  find  the  peace  of  God  filling  your 
hearts  and  minds. 

Blessed  be  God  for  Jesus  Christ. 


CHAPTER  X. 

FIRST    TITLE    OF    CHRIST THE    PHYSICIAN    OF    SOULS. 

But  when  Jesus  heard  that,  he  said  unto  them,  They  that  he 
whole  need  not  a  physician,  but  they  that  are  sick.  Mat- 
thew, 9  :  12. 

Having  in  the  former  discourses  ^considered  the  na- 
ture and  method  of  the  application  of  Christ  to  sinners, 
it  remains  now  that  I  press  it  upon  every  soul,  as  it  ex- 
pects peace  and  pardon  from  God,  to  apply  and  put  on 
Jesus  Christ,  that  is,  to  get  union  with  him  by  faith 
whilst  he  is  yet  held  forth  in  the  free  and  gracious  ten- 
ders of  the  Gospel.  Pursuing  the  general  applicatir /n  of 
the  subject  as  entered  upon  in  the  last  chapter,  in 
the  gracious  invitation  to  come  to  Christ,  divers  argu- 
ments will  be  further  urged,  both  from  the  titles  of 
Christ,  and  the  privileges  conferred  by  him. 

The  TITLES  of  Christ  are  so  many  motives  or  argu- 
ments fitted  to  persuade  men  to  come  to  him ;  amongst 


Ch.  10.)  CHRIST,    PHYSICIAN    OF    SOULS.  223 

which  Christ,  as  the  Physician  of  souls,  comes  under 
our  first  consideration  in  the  text  before  us. 

The  occasion  of  these  words  of  Christ  was  the  call  of 
Matthew  the  publican,  who  having  first  opened  his  heart, 
next  opened  his  house  to  Christ,  and  entertained  him 
there.  This  strange  and  unexpected  change  wrought 
upon  Matthew,  quickly  brings  in  all  the  neighborhood, 
arid  many  publicans  and  sinners  resorted  thither;  at 
which  the  pride  of  the  Pharisees  began  to  swell.  From 
this  occasion  they  took  offence  at  Christ,  and  in  this  verse 
Christ  addressed  them  in  a  manner  fitted  both  for  their 
conviction  and  his  own  vindication.  "  He  said  unto 
them,  They  that  be  whole  need  not  a  physician,  but 
they  that  are  sick." 

He  gives  it,  says  one,  as  a  reason  why  he  conversed 
so  much  with  publicans  and  sinners,  and  so  little  among 
the  Pharisees,  because  there  was  more  work  for  him : 
Christ  came  to  be  a  physician  to  sick  souls ;  Pharisees 
were  so  well  in  their  own  conceit  that  Christ  saw  that 
they  would  have  little  to  do  with  him,  and  so  he  applied 
himself  to  those  who  were  more  sensible  of  their  sick- 
ness. In  these  words, 

1.  The  secure  sinner  is  described,  both  with  respect  to 
his  own  apprehensions  of  himself  as  one  that  is  whole, 
and  also  by  his  low  value  and  esteem  for  Christ :  he  sees  no 
need  of  him  :  "  they  that  be  whole  need  not  a  physician." 

2.  The  convinced  and  humbled  sinner  is  here  also  de- 
scribed, and  that  both  by  his  state,  he  is  sick  ;  and  by  his 
valuation  of  Jesus  Christ,  he  greatly  needs  him :    they 
that  are  sick  need  the  physician. 

3.  We  have  Christ's  treatment  of  both ;  the  former  he  re- 
jects and  passes  by,  as  those  with  whom  he  hath  no  con- 
cern ;  the  latter  he  converses  with  in  order  to  their  cure. 

The  words  thus  opened  are  fruitful  in  observations. 
[  shall  now  insist  upon  only  this  one,  which  suits  the 
scope  of  my  discourse — 


224  THE    METHOD    OF    GRACE.  (Ch.  10 

The  Lord  Jesus  Christ  is  the  only  Physician  for  sick  souls 

The  wrrrld  is  a  great  hospital,  full  of  sick  and  dying 
souls,  all  wounded  by  one  and  the  same  mortal  weapon, 
sin.  Some  are  without  a  sense  of  their  misery,  and  value 
not  a  physician  ;  others  are  sensible  of  danger ;  mourn  un- 
dor  the  apprehension  of  their  condition,  and  sadly  oewail 
it.  The  merciful  God  has,  in  his  abundant  compassion 
to  the  perishing  world,  sent  a  Physician  from  heaven,  and 
given  him  his  orders  under  the  great  seal  of  heaven  for 
his  office,  Isa.  61  :  1,  2,  which  he  opened  and  read  in  the 
audience  of  the  people,  "  The  Spirit  of  the  Lord  is  upon 
me,  because  he  hath  anointed  me  to  preach  the  Gospel 
to  the  poor ;  he  hath  sent  me  to  heal  the  broken- 
hearted, to  preach  deliverance  to  the  captive,  and  re- 
covering of  sight  to  the  blind,  to  set  at  liberty  them  that 
are  bruised."  Luke,  4  :  18.  He  is  the  tree  of  life,  whose 
leaves  are  for  the  healing  of  the  nations  :  he  is  the  Lord 
that  healeth  us  ;  and  that  even  as  he  is  "  the  Lord  our  righ- 
teousness." The  brazen  serpent  that  healed  the  Israel- 
ites in  the  wilderness  was  an  excellent  type  of  our 
great  physician  Christ,  arid  is  expressly  applied  to  him, 
John,  3  :  14.  He  rejects  none  that  come,  and  heals  all 
whom  he  undertakes  with.  But  more  particularly  I  will 
point  out  those  diseases  which  Christ  heals  in  sick  souls 
and  by  what  means  he  heals  them ;  and  show  the  excel 
lency  of  this  Physician  above  all  others  :  there  is  none 
like  Christ,  he  is  the  only  Physician  for  wounded  souls 

I.  We  will  inquire  into  THE  DISEASES  which  Christ 
the  physician  cures,  and  they  are  reducible  to  two — siu 
and  sorrow. 

1.  The  disease  of  sin;  in  which  three  things  are  found 
exceeding  burdensome  to  sick  souls  :  the  guilt ;  the  domi- 
nion ;  and  the  inherence  of  sin  ;  all  cured  by  this  Physician. 

(1.)  The  guilt  of  sin ;  this  is  a  mortal  wound,  a  stab  in 
the  very  heart  of  a  poor  sinner.  It  is  a  groundless  distinc 


Ch.10.;  CHRIST    THE    PHYSICIAN    OF    SOULS.  225 

tioa  that  papists  make  of  sins  mortal  and  venial ;  all  sin 
in  its  own  nature  is  mortal.  "  The  wages  of  sin  is  death." 
Rom.  6  :  23.  Yet  though  it  be  so  in  its  own  nature, 
Christ  can  and  doth  cure  it  by  the  sovereign  balm  of  his 
own  precious  blood.  "  In  whom  we  have  redemption 
through  his  blood,  the  forgiveness  of  sins,  according  to  the 
riches  of  his  grace."  Eph.  1  :  7.  This  is  the  deadliest 
wound  the  soul  of  man  feels  in  this  world.  What  is  guilt 
but  the  obligation  of  the  soul  to  everlasting  punishment 
and  misery?  It  puts  the  soul  under  the  sentence  of  God 
to  eternal  wrath ;  the  condemning  sentence  of  the  great 
and  terrible  God ;  than  which  nothing  is  found  more 
dreadful  and  insupportable  :  put  all  pains,  all  poverty, 
all  afflictions,  all  miseries  in  one  scale,  and  God's  con- 
demnation in  the  other,  and  you  weigh  but  so  many  fea 
thers  against  a  talent  of  lead. 

This  disease  our  great  physician  Christ  cures  by  re- 
mission, which  is  the  dissolving  of  the  obligation  to  pun- 
ishment :  the  loosing  of  the  soul  that  was  bound  over  to 
the  wrath  and  condemnation  of  God.  Col.  1  :  13,  14  ; 
Heb.  6  :  18;  Micah,  7  :  18,  19.  This  remission  being 
made,  the  soul  is  immediately  cleared  from  all  its  obliga- 
tion to  punishment.  There  is  no  condemnation.  Rom.  8  : 
1.  All  bonds  are  cancelled,  the  condemnation  of  all  sins, 
original  and  actual,  great  and  small,  is  removed.  This  cure 
is  performed  upon  souls  by  the  blood  of  Christ ;  nothing 
is  found  in  heaven  or  earth  besides  his  blood  that  is  able 
to  heal  this  disease.  "  Without  shedding  of  blood  there 
is  no  remission ;"  Heb.  9  :  22  ;  nor  is  it  any  blood  that 
will  do  it,  but  that  only  which  dropped  from  the  wounds 
of  Christ.  "  With  his  stripes  we  are  healed."  Isa.  53  :  5. 
iHis  blood  only  is  innocent  and  precious  blood,  1  Pet  1:19; 
blood  of  infinite  worth  and  value ;  blood  of  God,  Acts,  20  ; 
28 ;  blood  prepared  for  this  very  purpose.  Heb.  10:5 
This  is  the  blood  that  performs  the  cure ;  and  how  great 
a  cure  is  it !  for  this  cure  the  souls  of  believers  shall  ba 
10* 


<226  THE    METHOD    OF    GRACE.  (Ch.  10. 

praising  and  magnifying  their  great  Physician  in  heaven 
to  all  eternity.  "  Unto  Him  that  loved  us,  and  washed 
us  from  our  sins  in  his  own  blood,  to  him  be  glory  and 
dominion  for  ever  and  ever."  Rev.  1  :  5,  6. 

(2.)  The  next  evil  in  sin  cured  by  Christ,  is  its  domi- 
nion over  the  souls  of  sinners.  Where  sin  is  in  dominion 
the  soul  is  in  a  very  sad  condition  ;  for  it  darkens  the 
understanding,  depraves  the  conscience,  stiffens  the  will, 
hardens  the  heart,  misplaces  and  disorders  all  the  af- 
fections ;  and  thus  every  faculty  is  wounded  by  the  do- 
minion of  sin  over  the  soul.  How  difficult  is  the  cure  of  this 
disease  !  It  passes  the  skill  of  angels  or  men  to  heal  it,  but 
Christ  undertakes  it  and  makes  a  perfect  cure  of  it  at  last, 
and  this  he  does  by  his  Spirit.  As  he  cures  the  guilt  of  sin 
by  pouring  out  his  blood  for  us ;  so  he  cures  its  dominion 
by  pouring  out  his  Spirit  upon  us.  Justification  is  the 
cure  of  guilt,  sanctification  the  cure  of  the  dominion  of  sin. 

As  the  dominion  of  sin  darkens  the  understanding,  1 
Cor.  2  :  14,  so  the  Spirit  of  holiness  which  Christ  sheds 
upon  his  people  cures  the  blindness  of  that  noble  faculty 
and  restores  it  again.  Eph.  5  :  8.  They  that  were  dark- 
ness hereby  become  light  in  the  Lord  ;  the  anointing  of 
the  Spirit  teacheth  them  all  things.  1  John,  2  :  27. 

As  the  dominion  of  sin  depraved  and  defiled  the  con- 
science, Tit.  1  :  15,  disabling  it  for  the  performance  of  all 
its  offices  and  functions,  so  that  it  would  neither  apply 
nor  tremble  at  the  word  ;  so  when  the  Spirit  of  holiness 
is  shed  forth,  O  what  a  tender  sense  fills  the  renewed  con- 
science !  For  what  small  things  will  it  smite  and  rebuke  ! 
How  strongly  will  it  bind  to  duty  and  bar  against  sin. 

As  the  dominion  of  sin  stiffened  the  will  and  made 
it  stubborn  and  rebellious,  so  Christ,  by  sanctifying  it, 
brings  it  to  be  obedient  to  the  will  of  God.  "  Lord,  what 
wilt  thou  have  me  to  do  V9  Acts,  9  :  6. 

As  the  power  of  sin  hardened  the  heart  so  that  nothing 
could  affect  it,  or  make  any  impression  upon  it ;  when 


Ch.l(U  CHRIST,    THE    PHYSICIAN    OF     SOULS.  227 

sanctification  comes  upon  the  soul,  it  thaws  and  breaks 
it,  as  hard  as  it  was,  and  makes  it  dissolve  in  the  breast 
of  a  sinner  in  godly  sorrow.  "  I  will  take  away  the  stony 
heart  out  of  your  flesh,  and  I  will  give  you  an  heart  of 
flesh."  Ezek.  36  :  26.  It  will  now^melt  ingenuously  un- 
der the  threatenings  of  the  word,  2  Kings,  22  :  19,  or  the 
strokes  of  the  rod,  Jer.  31  :  18,  or  the  manifestations  of 
grace  and  mercy.  Luke,  7  :  38. 

As  the  power  of  sin  disordered  all  the  affections,  so 
sanctification  sets  them  right.  Psalm  4- :  6,  7.  Thus  you 
see  how  sanctification  becomes  the  rectitude,  health  and 
due  temper  of  the  soul,  so  far  as  it  prevails,  curing  the 
diseases  with  which  sin  filled  the  soul.  True  it  is,  this 
cure  is  not  perfected  in  this  life ;  there  are  still  some  re- 
mains of  the  old  diseases  in  the  holiest  souls,  notwith- 
standing sin  is  dethroned  from  its  dominion  over  them; 
but  the  cure  is  begun,  and  daily  advances  towards  per- 
fection, and  at  last  will  be  complete. 

(3.)  The  inJierence  of  sin  in  the  soul  is  a  sore  disease, 
the  very  root  of  all  our  other  complaints.  This  made  the 
holy  apostle  bemoan  himself  and  wail  so  bitterly  because 
of  sin  that  dwelt  in  him.  Rom.  7  :  17.  And  the  same 
misery  is  bewailed  by  sanctified  persons  all  the  world 
9ver.  It  is  a  wonderful  mercy  to  have  the  guilt  and  do 
minion  of  sin  cured,  but  we  shall  never  be  perfectly 
sound  and  well  till  the  existence  or  in-dwelling  of  sin  in 
our  natures  be  also  cured  :  when  that  is  done  we  shall 
feel  no  more  pain  nor  sorrow  for  sin  ;  and  this  our  great 
Physician  will  at  last  perform  in  us.  But  as  the  cure  of 
guilt  was  by  our  justification,  the  cure  of  the  dominion  of 
sin  by  our  sanctification  ;  so  the  third  and  last,  which  per- 
fects the  whole  cure,  will  be  by  our  glorification  ;  and  till 
then  it  is  not  to  be  expected.  For  sin,  like  ivy  in  the  old 
walls,  will  never  be  gotten  out  till  the  wall  be  pulled  down, 
and  it  is  then  pulled  up  by  the  roots.  This  cure  Christ  will 
perform  in  a  moment,  upon  our  dissolution.  For  it  is  plain 


228  THE  METHOD  OF  GRACE.  I  Ck  1C 

that  none  but  perfect  souls,  freed  from  all  sin,  are  admit- 
ted into  heaven.  Eph.  5  :  27  ;  Heb.  12:23-,  Rev.  21  :  27. 
And  it  is  as  plain  that  no  such  perfection  is  found  in  any 
man  on  this  side  death  ;  1  John,  1  :  8  ;  1  Kings,  8  :  46  : 
.Phil.  3  :  12  ;  a  truth  sealed  by  the  sad*  experience  of  all 
the  saints  on  earth.  And  if  such  perfection  must  be  before 
the  saints  can  be  perfectly  happy,  and  no  such  thing  is  done 
in  this  life,  it  remains  that  it  must  be  done  immediately 
upon  their  dissolution,  and  at  the  very  time  of  their  glori- 
fication. As  sin  came  in  at  the  time  of  the  union  of  their 
souls  and  bodies,  so  it  will  go  out  at  the  time  of  their  sepa- 
ration by  death ;  then  will  Christ  complete  this  glorious 
work,  and  perfect  that  cure  which  hath  been  so  long  under 
his  hand  in  this  world  ;  and  thenceforth  sin  shall  have  no 
power  upon  them.  It  shall  never  tempt  them  more,  it 
shall  never  defile  them  more,  it  shall  never  grieve  and  sad- 
den their  hearts  any  more  ;  henceforth  it  shall  never  cloud 
their  evidences,  darken  their  understandings,  or  give  the 
least  interruption  to  their  communion  with  God.  When 
sin  is  gone,  all  these  its  mischievous  effects  will  be  gone 
with  it.  Whilst  you  are  under  Christ's  cure  upon  earth, 
but  not  perfectly  healed,  your  understandings  mistake, 
your  thoughts  wander,  your  affections  are  dead,  and  youi 
communion  with  God  is  daily  interrupted  ;  but  it  shall 
not  be  so  in  heaven,  where  the  cure  is  perfect ;  you  shall 
not  there  know,  love,  or  delight  in  God  in  the  manner  you 
do  this  day*;,  for  you  are  not  as  yet  come  to  the  rest  and 
to  the  inheritance  which  the  Lord  your  God  giveth  you. 
2.  As  sin  is  the  disease  of  the  saints,  so  also  is  sorrow; 
the  best  saints  must  pass  through  the  valley  of  Bach  a  to 
heaven.  How  many  tears  fall  from  the  eyes  of  the  saints 
on  account  of  outward  as  well  as  inward  troubles,  even 
after  their  reconciliation  with  God  !  Through  much  tri- 
bulation we  must  enter  into  the  kingdom  of  God.  Acts, 
14  :  22.  Whatever  distress  or  trouble  any  poor  soul  is  in 
upon  any  account  whatsoever,  if  that  soul  belongs  to  Jesus 


Ch.  10.;  CHRIST,    THE    PHYSICIAN    OF    SOULS.  229 

Christ  he  will  take  care  of  it  for  the  present,  and  dbliver 
it  at  last  by  a  complete  cure. 

Christ  cures  troubles  by  sanctifying  them  to  the  souls  of 
his  people  and  makes  their  very  troubles  medicinal  and  heal- 
ing to  them.  Trouble  is  a  scorpion,  and  has  a  deadly  sling, 
but  Christ  is  a  wise  physician,  and  extracts  a  sovereign  oil 
out  of  this  scorpion  that  heals  the  wound  it  makes.  By 
afflictions  our  wise  Physician  prevents  or  cures  greater 
troubles  by  lesser;  inward  sorrows  by  outward  ones, 
"By  this  therefore  shall  the  iniquity  of  Jacob  be  purged  ; 
and  this  is  all  the  fruit  to  take  away  his  sin."  Isa.  27  :  9. 

Christ  also  cures  outward  troubles  by  inward  consola- 
tions, which  are  made  to  rise  in  the  inner  man  as  high  as 
the  waters  of  affliction  do  upon  the  outward  man.  2  Cor. 
1  :  5.  One  drop  of  spiritual  comfort  is  sufficient  to  sweet- 
en a  whole  ocean  of  outward  trouble.  It  was  a  high  ex- 
pression of  an  afflicted  father,  whom  God  comforted,  just 
upon  the  death  of  his  dear  and  only  son,  with  some  clear- 
er manifestations  of  his  love  than  usual  :  "  O,  might  I 
but  have  such  consolations  as  these,  I  could  be  willing, 
were  it  possible,  to  lay  an  only  son  into  the  grave  every 
day  I  have  to  live  in  the  world."  Thus  all  the  troubles  of 
the  world  are  cured  by  Christ.  "  In  the  world  ye  shall 
have  tribulation ;  but  in  me  ye  shall  have  peace." 

Christ  cures  all  outward  troubles  in  his  people  by 
death,  which  is  their  removal  from  the  place  of  sorrows 
to  peace  and  rest  for  evermore.  Then  God  wipes  all  tears 
from  their  eyes,  and  the  days  of  their  mourning  are  at  an 
end;  they  then  put  off  the  garments  and  spirit  of  mourn- 
ing, and  enter  into  peace.  Isa.  57  :  2.  They  come  to  that 
place  and  state  where  tears  and  sighs  are  unknown  :  one 
step  beyond  the  state  of  this  mortality  brings  us  quite  out 
of  the  sight  and  hearing  of  all  troubles  and  lamentations. 

II.  I  shall  show  that  Jesus  Christ  is  the  ONLY  PHYSI- 

'CIAN  of  souls,  and  this  will  be  evident  in  divers  respects. 

1.  None  so  wise  and  judicious  as  Jesus  Christ  to  un- 


230  THE    METHOD    OF    GRACE.  ( Ch.  10. 

derstand  and  comprehend  the  nature,  depth  and  danger 
of  soul-diseases.  O  how  ignorant  and  unacquainted  are 
men  with  the  state  and  case  of  afflicted  souls  !  But  Christ 
hath  "  the  tongue  of  the  learned,  that  he  should  know 
hovi  to  speak  a  word  in  season  to  him  that  is  weary."  Isa. 
50  :  4.  He  only  understands  the  weight  of  sin,  arid  the 
depth  of  inward  troubles  for  sin. 

2.  None  so  able  to  cure  and  heal  the  wounds  of  afflict- 
ed souls  as  Christ  is  ;  he  only  has  the  medicines  that  can 
cure  a  sick  soul.     The  blood  of  Christ,  and  nothing  else 
in  heaven  or  earth,  is  able  to  cure  the  wounds  which  guilt 
inflicts  upon  a  trembling  conscience  ;  let  men  try  all  other 
receipts,  and  costly  experience  shall  convince  them  of  their 
insufficiency.  Conscience  may  be  benumbed,  but  pacified 
it  can  never  be  but  by  the  blood  of  Christ.  Heb.  10  :  2. 

3.  None  so  tender -Jiearted  and  sympathizing  with  sick 
souls  as  Jesus  Christ ;  he  can  have  compassion,  because 
he  has  had  experience.  Heb.  5:2.    If  I  must  come  into 
the  surgeon's  hands  with  broken   bones,   give  me   one 
whose  own  bones  have  been  broken,   who  hath  felt  the 
anguish  in  himself.    Christ  knows  by  experience  the  an- 
guish of  inward  troubles,  the  weight  of  God's  wrath,  and 
the  terrors  of  a  forsaking  God,  more  than  any  or  all  the 
eons  of  men :    this  makes  him  tender  over  distressed 
souls.  "A  bruised  reed  shall  he  not  break,  and  the  smok- 
ing flax  shall  he  not  quench."  Isa.  42  :  3. 

4.  None  cures  in  so  wonderful  a  method  as  Christ ;  he 
heals  us  by  his  stripes.  Isa.  53  :  5.    The  physician  dies 
that  the  patient  may  live  ;  his  wounds  must  bleed  that 
ours  maybe  healed  ;  he  feels  the  smart  and  pain,  that  we 
may  have  ease  and  comfort.  No  physician  but  Christ  can 
cure  others  in  this  way. 

5.  None  so  ready  to  relieve  a  sick  soul  as  Christ;  he 
is  within  the  call  of  a  distressed  soul  at  all  times.    Art 
thou  sick  for  sin,  weary  of  sin,  and  made  truly  willing  to 
part  with  sin  ?  lift  up  but  thy  sincere  cry  to  the  Lor  1 


Ch.  10.)  CHRIST,    THE    PHYSICIAN    OF    SOULS.  231 

Jesus  for  help,  and  he  will  quickly  be  with  thee.  When 
the  prodigal,  the  emblem  of  a  convinced,  humbled  sin- 
ner, said  in  himself  I  will  return  to  my  father,  the  father 
ran  to  meet  him.  Luke,  15  :  20. 

6.  None  so  willing  to  receive  and  undertake  for  all 
distressed  and  afflicted  souls  as  Jesus  Christ  is ;  he  refu- 
ses none  that  come  to  him.    "  Him  that  cometh  to  me  I 
will  in  no  wise  cast  out."    John,  6  :  37.    Whatever  their 
sins  have  been  or  their  sorrows  are ;  however  they  have 
wounded  their  own  souls  with  the  deepest  gashes  of  guilt ; 
how  desperate  and  helpless  .soever  their  case  appears  in 
their  own  or  others'  eyes, 'he  never  puts  them  off  or  dis- 
courages them,   if  they  are  but  willing   to  come.    Isa, 
1  :  18,  19. 

7.  None  so  successful  as  Christ:  he  never  fails  of  per 
forming  a  perfect  cure  upon  those  he  undertakes ;  never 
was  it  known  that  any  soul  failed  of  cure  in  his  hands. 
John,  3  :  15,  16.    Christ  suffers  none  to  perish  that  com- 
mit themselves  to  him. 

8.  None  so  free  and  generous  as  Christ;  he  doeth   all 
gratis  ;  he  sells  not  his  medicines,  though  they  are  of  in- 
finite value ;  but  freely  gives  them.    "  He  that  hath  no 
money,  let  him  come."  Isa.  55  :  1.  If  any  are  sent  away, 
it  is  the  rich,  Luke,  1  :  53,  not  the  poor  and  needy  :  those 
only  fail  that  will  not  accept  the  remedy  as  a  free  gift,  but 
seek  to  purchase  it  at  a  price. 

9.  None  rejoice  in  the  recovery  of  souls  more  than 
Christ.  O  !  it  is  unspeakably  delightful  to  him  to  see  the 
efficacy  of  his  blood  upon  our  souls.    He  shall  see  the 
travail  of  his  soul,  that  is,  the  success  of  his  death  and 
sufferings,  and  shall  be  satisfied.    Isa.  53  :  11.    When  he 
foresaw  the  success  of  the  Gospel  in  the  world,  it  is  said 
"  in  that  hour  Jesus  rejoiced  in  spirit."  Luke,  10  :  21. 

INFERENCE  1.  How  inexpressible  is  tUe  grace  of  God 
in  providing  such  a  physician  as  Christ  9  for  the  sick  and 
dying  souls  of  simxers !  O  blessed  be  God  that  there 


232  THE    METHOD    OF    GRACE.  ( Ch  10 

is  balm  in  Gilead,  and  a  Physician  there !  that  oat 
case  is  not  desperate,  forlorn  and  remediless,  as  that 
of  the  devils  and  the  damned  is.  There  is  but  one  case 
exempted  from  cure,,  and  that  such  as  is  not  incident  to 
any  sensible,  afflicted  soul,  Matt.  12  :  31 ;  and  this  only 
excepted,  all  manner  of  sins  and  diseases  ave  susceptible 
of  a  cure.  Though  there  be  a  disease  which  is  incurable, 
yet  take  this  for  thy  comfort,  that  never  any  soul  was  sick 
or  sensibly  burdened  with  it,  who  was  yet  willing  to 
come  to  Jesus  Christ  for  healing ;  for  under  that  sin  the 
will  is  so  wounded  that  they  have  no  desire  to  Christ.  O 
inestimable  mercy  !  that  the  worst  sinner  may  have  a  per- 
fect cure  !  There  are  thousands  and  ten  thousands  now 
in  heaven  and  earth  who  said  once,  Never  was  any  case 
like  mine  ;  so  dangerous,  so  hopeless.  The  greatest  of 
sinners  have  been  perfectly  recovered  by  Christ.  1  Tim. 
I  :  15  ;  1  Cor.  6:11.  O  mercy  never  to  be  duly  estimated ! 
2.  What  a  powerful  restraint  from  sin  is  the  method  or- 
dained  by  God  for  the  cure  of  it  !  "  With  his  stripes  we  are 
healed."  Isa.  53  :  5.  The  physician  must  die  that  the 
patient  may  live ;  nothing  but  the  blood,  the  precious 
blood  of  Christ  is  found  in  heaven  or  earth  able  to  heal 
us.  Heb.  9  :  22,  26.  This  blood  of  Christ  must  be  freshly 
applied  to  every  new  wound  siri  makes  upon  our  souls 
1  John,  2  :  1,  2 ;  every  new  sin  wounds  him  afresh.  O 
think  of  this  again  and  again,  you  that  so  easily  yield 
to  the  solicitations  of  Satan.  Is  it  so  easy  and  so  cheap 
to  sin,  as  you  seem  to  make  it  1  Does  the  cure  of  souls 
cost  nothing]  True,  it  is  free  to  us,  but  was  it  so  to 
Christ  1  No,  it  was  not ;  he  knows  the  price  of  it,  though 
you  do  not.  Have  you  forgot  also  your  own  sick  days  and 
nights  for  sin,  that  you  are  so  careless  in  resisting  and  pre- 
venting it  ]  Surely  it  is  not  easy  for  saints  to  wound  Christ 
and  their  own  souls  at  one  stroke.  If  you  renew  your 
sins,  you  must  also  renew  your  sorrows  and  repentance, 
like  David;  Psalm  51;  2  Sam.  12:13;  you  must  feel 


Ch.10.)  CHRIST,    THE    PHYSICIAN    OF    SOULS.  233 

again  the  anguish  and  pain  of  a  troubled  spirit  with 
which  the  saints  are  not  unacquainted;  of  which  they 
may  say,  as  the  church,  "  Remembering  mine  affliction 
and  my  misery,  the  wormwood  and  the  gall.  My  soul  hath 
them  still  in  remembrance."  Lam.  3  :  19,  20. 

3.  If  Christ  be  the  only  physician   of  sick  souls,  what 
sin  and  folly  is  it  for  men  to  take  Christ's  work  out  of  his 
hands  and  attempt  to  be  their  own  'physician. 

Thus  do  those  that  superstitiously  endeavor  to  hea] 
their  souls  by  afflicting  their  bodies ;  not  Christ's  blood, 
but  their  own  must  be  the  remedy;  and  as  blind  papists, 
so  many  carnal  and  ignorant  protestants  strive,  by  con- 
fession, restitution,  reformation,  and  a  stricter  course  of 
life,  to  heal  the  wounds  that  sin  hath  made  upon  then 
souls,  without  respect  to  the  blood  of  Christ :  but  this 
course  shall  not  profit  them  at  all.  It  may  for  a  time  di- 
vert, but  can  never  heal  them :  the  wounds  so  skinned 
over  will  open  and  bleed  again.  God  grant  it  be  not 
when  our  souls  shall  be  out  of  the  reach  of  the  true  and 
only  remedy. 

4.  How  sad  is  the  case  of  those  souls  to  whom  Christ  has 
not  yet  been  a  physician.    They  are  mortally  wounded  by 
sin,  and  are  likely  to  die  of  their  sickness;  no  healing 
applications  have  hitherto  been  made  unto  their  souls  : 
and  this  is  the  case  of  the  greatest  part  of  mankind,  yea, 
of  them  that  live  under  the  discoveries  of  Christ  in  the 
Gospel.     This  appears  in  that  their  eyes  have  not  yet 
been  opened  to  see  their  sin  and  misery,  in  which  illu- 
mination the  cure  of  souls  begins.  Acts,  26  :  18.  To  this 
day  he  hath  not  given  them  eyes  to  see,  Deut.  29  :  4,  but 
that  terrible  stroke  of  God  which   blinds  and  hardens, 
mentioned  Isa.  6  :  9,   10,  is  too  visibly  upon    them — no 
hope  of  healing  till  the  sinner's  eyes  be  opened  to  see 
his  sin  and  misery.    Again,  nothing  will  separate  them 
from  their  lusts ;  a  sure  sign  they  are  not  under  Christ's 
cure,  nor  were  ever  made  sick  of  sin.    O  if  ever  Christ  be 


234  THE    METHOD    OF    GRACE.  (Ch.  30 

a  physician  to  thy  soul,  he  will  make  thee  loathe  what  now 
thou  lovest,  and  say  to  thy  most  pleasant  and  most  profit- 
able lusts,  "  Get  ye  hence."  Isa.  30  :  22.  Till  then,  there 
is  no  ground  to  think  that  Christ  is  a  physician  to  you. 
They  have  no  sensible  need  of  Christ,  nor  make  any  ear- 
nest inquiry  after  him,  as  most  certainly  they  would  do  if 
they  were  in  the  way  of  healing  and  recovery.  These, 
and  many  other  sad  symptoms,  too  plainly  show  the  dis- 
ease of  sin  to  be  in  its  full  strength  upon  their  souls  j  arid 
if  it  so  continue,  how  dreadful  will  be  the  issue  !  Isa. 
6:9,  10. 

5.  What  cause  have  they  to  be  glad  who  are  under  the  hand 
and  care  of  Christ  in  order  to  a  cure,  and  who  find  their 
souls  in  a  hopeful  way  of  recovery  !  Can  we  rejoice  when 
the  strength  of  a  natural  disease  is  broken,  and  nature  be- 
gins to  recover  ease  and  vigor  again  ]  And  shall  we  not 
much  more  rejoice  when  our  souls  begin  to  mend  and 
recover  sensibly,  and  comfortable  signs  of  health  and  life 
appear  upon  them  ?  particularly  when  the  understand- 
ing, which  was  ignorant  and  dark,  has  the  light  of  life 
beginning  to  dawn  into  it,  1  John,  2  :  27  ;  when  the 
will,  which  was  rebellious  and  inflexible  to  the  will  of 
God,  is  bi  ought  to  comply  with  that  holy  will,  saying, 
"  Lord,  what  wilt  thou  have  me  to  do  T'  Acts,  9:6; 
when  the  heart,  which  was  harder  than  adamant,  is 
brought  to  contrition  for  sin,  and  can  mourn  as  heartily 
over  it  as  ever  a  father  did  for  a  beloved  and  only  son  ; 
when  its  aversion  from  God  is  gone,  arid  the  thoughts  are 
fixed  upon  God,  and  spiritual  things  begin  to  grow  plea- 
sant to  the  soul ;  when  times  of  duty  are  longed  for,  and 
the  soul  never  more  pleased  than  in  such  seasons ;  when 
the  hypocrisy  of  the  heart  is  purged  out,  so  that  we  begin 
to  do  all  that  we  do  heartily,  as  unto  the  Lord,  and  not 
unto  men,  Col.  3  :  23 ;  1  Thess.  2:4;  when  we  begin  to 
make  conscience  of  secret  sins,  Psalm  119  : 113,  and  of 
secret  duties.  Matth.  6 ;  5,  6;  when  we  have  an  equal  re- 


Cii.  10.;  CHRIST,    THE    PHYSICIAN    OF    SOULS.  235 

spect  to  all  God's  commandments,  Psalm  119  :  8,  and  our 
hearts  are  under  the  holy  and  awful  eye  of  God,  which 
overawes  our  souls.  Gen.  17  :  1.  O  what  sweet  signs  of  a 
recovering  soul  are  these  !  Surely  such  are  in  the  skilful 
hand  of  the  great  Physician,  who  will  perfect  what  yet 
remains  to  be  done. 

6.  This  point  yields  advice  and  direction  to  souls  tliat 
are  under  ike  disease  of  sin  ;  and  they  are  of  two  classes, 
to  each  of  which  I  will  distinctly  speak. 

(1.)  To  those  thai  are  in  their  first  troubles  for  sin,  and 
know  not  what  course  to  take  for  ease  and  safety,  I 
would  say, 

Shut  your  ears  against  the  dangerous  counsels  of  carnal 
persons  or  relations ;  for  as  they  themselves  are  unac- 
quainted with  these  troubles,  so  also  are  they  with  all 
proper  remedies ;  and  it  is  very  usual  with  the  devil  to 
convey  his  temptations  to  distressed  souls  by  such 
hands  ;  because  by  them  he  can  do  it  with  least  suspi- 
cion. It  was  Augustine's  complaint  that  his  own  father 
took  little  care  for  his  soul ;  and  many  parents  act,  in  this 
case,  as  if  they  were  employed  by  Satan. 

Be  not  too  eager  to  get  out  of  trouble,  but  be  content  to 
take  God's  way,  and  wait  upon  him.  It  is  true,  times  of 
trouble  are  apt  to  seem  tedious ;  but  a  false  peace  will 
endanger  you  more  than  a  long  trouble  ;  a  man  may 
lengthen  his  own  troubles  to  the  loss  of  his  own  peace, 
and  may  shorten  them  to  the  hazard  of  his  own  soul. 

Open  your  case  to  wise  and  experienced  Christians,  and 
especially  the  ministers  of  Christ,  whose  office  it  is  to 
direct  you  in  these  difficulties ;  and  let  not  your  troubles 
lie,  like  a  smothering  fire,  always  in  your  own  breasts.  I 
know  men  are  more  ashamed  to  Open  their  sins  under 
conviction  than  they  were  to  commit  them  before  convic- 
tion ;  but  this  is  your  interest,  and  the  true  way  to  your 
rest  and  peace.  If  there  be  with  you,  or  near  you,  an  in- 
terpreter, one  of  a  thousand,  to  show  you  your  righteous- 


£36  THE  METHOD  OF  GRACE.  (.Ch.  10. 

ness,  and  remedy,  as  it  lies  in  Christ ;  neglect  not  your 
own  souls  in  a  sinful  concealment  of  your  case  :  it  witt 
be  the  joy  of  their  hearts  to  be  employed  in  such  work 
as  this. 

Be  much  with  God  in  secret,  open  your  hearts  to  him, 
and  pour  your  complaints  into  his  bosom.  The  102d 
1'salrn  bears  a  title  very  suitable  to  your  case  and  duty ; 
yea,  you  will  find,  if  God  intend  a  cure  upon  your  souls, 
that  nothing  will  be  able  to  keep  God  arid  your  souls 
asunder :  whatever  your  incumbrances  in  the  world  be, 
some  time  will  be  daily  redeemed,  to  be  spent  between 
God  and  you. 

Plead  hard  with  God  in  prayer  for  help  and  healing. 
"  Heal  my  soul,  for  I  have  sinned  against  thee,"  Psalm 
41:4.  Tell  him  Christ  has  his  commission  sealed  for  such 
as  you  are  :  he  was  sent  to  "  bind  up  the  broken-heart- 
ed." Isa.  61:1.  Tell  him  he  came  into  the  world  "  to 
seek  and  save  that  which  was  lost,"  and  such  are  you 
now,  in  your  own  apprehension.  Lord,  what  profit  is 
there  in  my  blood  1  And  why  is  my  heart  wounded  with 
the  sense  of  sin,  and  mine  eyes  open  to  see  my  danger 
and  misery  ]  Are  not  these  the  first  dawnings  of  mercy 
upon  sinners  ]  O  let  it  appear  that  the  time  of  mercy, 
even  the  set  time,  is  now  come. 

Understand  your  peace  to  be  in  Christ  only,  and  faith 
to  be  the  only  way  to  Christ  and  rest ;  let  the  great  in- 
quiry of  your  soul  be  after  Christ  and  faith  ;  study  the 
nature  and  necessity  of  these,  and  cry  to  God  day  and 
night  for  strength  to  carry  you  to  Christ  in  the  way 
of  faith. 

(2.)  To  those  that  have,  been  longer  under  the  lands  of 
Christ,  and  are  still  in  trouble,  whose  wounds  bleed  still, 
urid  all  they  do  will  not  bring  rest,  to  such  I  only  add  a 
few  words-. 

Consider  whether  you  have  rightly  closed  with  Christ 
since  your  first  awakening,  and  whether  there  be  not 


Ch.:i.)  CHRIST,    THE    MERCY.  237 

soi^e  way  of  sin  in  which  you  still  live  :  if  so,  no  wonder 
ycur  wounds  are  kept  open  and  your  souls  are  strangers 
to  peace. 

If  you  are  conscious  of  no  such  defect  in  the  founda- 
tion, consider  how  much  of  this  trouble  may  arise  from 
your  natural  constitution  and  temper,  which,  being  me- 
lancholy, will  be  distrustful;  you  may  find  it  so  in  other 
cases  of  less  moment,  and  be  sure  Satan  will  not  be 
wanting  to  improve  it. 

Acquaint  yourselves  more  with  the  nature  of  true  jus- 
tifying faith  ;  a  mistake  in  this  has  prolonged  the  trou- 
bles of  many ;  if  you  look  for  it  in  no  other  act  but  as- 
surance, you  may  easily  overlook  it  as  it  lies  in  the  mean 
time  in  your  acceptance.  A  proper  conception  of  saving 
faith  would  go  far  in  the  cure  of  many  troubled  souls. 

Be  more  careful  to  shun  sin  than  to  get  yourselves 
clear  of  trouble  :  it  is  sad  to  walk  in  darkness,  but  worse 
to  lie  under  guilt.  Say,  Lord,  I  would  rather  be  grieved 
myself  than  be  a  grief  to  thy  Spirit.  O  keep  me  from  sin, 
how  long  soever  thou  keep  me  under  sorrow.  Wait  on 
God  in  the  way  of  faith,  and  thy  wounds  shall  be  healed 
by  thy  great  Physician. 

Thanks  be  to  God  for  Jesus  Christ. 


CHAPTER  XI. 

SECOND    TITLE    OP    CHRIST "  THE    MERCY." 

To  perform  the  Mercy  promised  io  our  fathers,  and  to  re- 
member his  holy  covenant.     Luke,  1 :  72. 

This  scripture  is  part  of  Zechariah's  prophecy,  at  the 
rising  of  that  bright  star,  John,  the  harbinger  and  fore- 
runner of  Christ,  These  are  some  of  the  first  words  he 


238  THE    METHOD    OP    GRACE.  (Ch.ll. 

spake  after  God  had  loosed  bis  tongue,  which  for  a  time 
\vas  struck  dumb  for  his  unbelief.  His  tongue  is  now  at 
liberty  to  proclaim  to  all  the  world  the  unspeakable 
riches  of  mercy  through  Jesus  Christ  in  a  song  of  praise, 
in  which  observe  the  mercy  celebrated,  redemption  by 
Christ,  ver.  68 ;  the  description  of  Christ,  ver.  69  ;  the 
faithfulness  of  God  in  our  redemption,  ver.  70;  the  be- 
nefit of  being  so  redeemed  by  Christ,  verse  71 ;  arid 
the  exact  accomplishment  of  all  the  promises  made  to 
the  fathers  in  sending  Christ,  the  mercy  promised,  into 
the  world :  "  to  perform  the  mercy  promised  to  oui 
fathers."  In  these  words, 

1.  You  have  a  mercy  freely  promised  by  God  the  Father 
from  the  beginning  of  the  world,  and  often  repeated  in 
succeeding  ages  to  the  fathers,  in  his  covenant-transac- 
tions. This  mercy  is  Jesus  Christ,  of  whom  he  speaks  in 
this  prophecy ;  the  same  which  he  styles  "  An  horn  of 
salvation  in  the  house  of  David,"  ver.  69. 

The  mercy  of  God  in  Scripture  is  put,  1,  for  the  free  and 
undeserved  favor  of  God  to  man,  and  this  favor  may  re- 
spect him  either  as  undeserving  or  as  ill-deserving.  It  re- 
spected innocent  man  as  undeserving,  for  Adam  could 
put  no  obligation  upon  his  benefactor.  It  respects  fallen 
man  as  ill-deserving.  Innocent  man  could  not  merit  favor, 
and  fallen  man  merited  wrath :  the  favor  or  mercy  oi 
God  to  both  is  every  way  free.  But,  2,  the  word  mercy 
is  also  taken  for  the  effects  of  God's  favor,  which  are  ei- 
ther- principal  and  primary,  or  subordinate  and  seconda 
ry.  Of  secondary  and  subordinate  mercies  there  are  mul- 
titudes, both  temporal  respecting  the  body,  and  spiritual 
respecting  the  soul.  But  ilie  principal  and  primary  mercy 
is  but  one,  and  that  is  Christ,  the  first-born  of  mercy, 
from  whom  are  all  other  mercies ;  and  who  is  therefore 
called  by  a  singular  emphasis  in  our  text,  The  Mercy ; 
that  is,  the  mercy  of  all  mercies ;  without  whom  no  drop 
of  saving  mercy  can  flow  to  any  of  the  sons  of  men ; 


Ch.ll.)  CHRIST,    THE    MERCV.  239 

and  in  whom  are  all  the  tender  bowels  of  divine  mercy 
yearning  over  poor  sinners.  The  mercy :  and  the  mercy 
promised.  The  first  promise  of  Christ  was  made  to  Ad 
am,  Gen.  3  :  15,  and  it  was  frequently  renewed  after- 
wards to  Abraham,  to  David,  and  as  the  text  speaks, 
"  unto  the  fathers,"  in  their  respective  generations. 

2.  We  find  here  also  the  promised  mercy  faithfully 
performed:  "  To  perform  the  mercy  promised."  What 
mercy  soever  the  love  of  God  engaged  him  to  promise, 
the  faithfulness  of  God  stands  engaged  for  its  perform- 
ance. Christ,  the  promised  mercy,  is  not  only  performed 
truly,  but  he  is  also  performed  according  to  the  promise 
in  all  its  circumstances  exactly.  So  he  was  promised  to 
the  fathers,  and  just  so  performed  to  us  their  children. 
We  are  thus  taught  that 

Jesus  Christ,  tlie  Mercy  of  mercies,  ivas  graciously  pro- 
mised and  faithfully  performed  by  God  to  his  people. 

Three  things  are  here  to  be  considered :  why  Christ  is 
styled  The  Mercy ;  what  kind  of  mercy  Christ  is  to  his 
people ;  and  how  this  mercy  was  performed. 

I.  Christ  is  THE  MERCY,  emphatically  so  called  :  the 
peerless  and  matchless  mercy. 

1.  Because  he  is  the  first  fruit  of  the  mercy  of  God  to 
sinners.  The  mercies  of  God  are  infinite;  mercy  gave  to 
the  world  and  us  our  being ;  all  our  protection,  provision 
and  comforts  in  this  world  are  the  fruits  of  mercy,  the 
free  gifts  of  divine  favor :  but  Christ  is  the  first  and  chief; 
all  other  mercies,  compared  with  him,  are  but  fruits  from 
that  root,  and  streams  from  that  fountain  of  mercy ;  the 
very  bowels  of  divine  mercy  are  in  Christ,  as  in  verse  78, 
"  through  the  tender  mercy,"  or  as  in  the  Greek,  the 
yearning  bowels  of  the  mercy  of  God. 

2,  Christ  is  the  mercy,  because  all  the  mercy  of  God 
to  sinners  is"  dispensed  and  conveyed  through  Christ  to 
them.  John,  1:16;  Col.  2:3;  Eph.  4  :  7.    Christ  is  the 


210  THE  METHOD  OF  GRACE.  (Ch.  11 

medium  of  all  divine  communications,  the  channel  of  grace  : 
through  him  are  both  the  flow  of  mercy  from  God  to  us, 
and  the  returns  of  praise  from  us  to  God.  Vain  therefore 
are  all  expectations  of  mercy  out  of  Christ.  No  drop  of 
saving  mercy  runs  except  in  this'channel. 

3.  Christ  is  the  mercy,  because  all  inferior  mercies 
derive  their  nature,  value,  sweetness  and  duration  from 
Christ,  the  fountain-mercy  of  all  other  mercies. 

They  derive  their  nature  from  Christ ;  for  apart  from 
him  those  things  which  men  call  mercies,  are  rather  traps 
and  snares  than  mercies  to  them.  Prov.  1  :  32.  The  time 
will  come  when  the  rich  that  are  christless  will  wish,  O 
that  we  had  been  poor!  and  nobles  not  ennobled  by  the 
new  birth,  O  that  we  had  been  among  the  lower  rank  of 
men  !  All  these  things  that  pass  for  valuable  mercies, 
like  cyphers,  signify  much  when  such  an  important  figure 
as  Christ  stands  before  them,  else  they  signify  nothing 
to  any  man's  benefit. 

They  derive  their  valuers  well  as  nature  from  Christ. 
For  how  little  does  it  signify  to  any  man  to  be  rich,  ho- 
norable and  successful  in  all  his  designs  in  this  world,  if 
after  all  he  must  lie  down  in  hell ! 

All  other  mercies  derive  their  'sweetness  from  Christ, 
and  are  but  insipid  without  him.  There  is  a  twofold 
sweetness  in  things  ;  one  natural,  another  spiritual :  those 
that  are  out  of  Christ  can  relish  the  first,  believers  only 
relish  both.  They  have  the  natural  sweetness  there  is  in 
mercy  itself,  and  a  sweetness  supernatural  from  Christ 
and  the  covenant,  the  way  in  which  they  receive  them. 
Hence  it  is  that  some  men  taste  more  spiritual  sweet- 
ness in  their  daily  bread  than  others  do  in  the  Lord's 
supper;  and  the  same  mercy,  by  this  means,  becomes  a 
feast  to  soul  and  body  at  once. 

All  mercies  have  their  duration  from  Christ.  All  christ- 
less persons  hold  their  mercies  upon  the  greatest  contin- 
gencies and  uncertainty ;  if  they  are  continued  during  this 


Ch.  11.)  CHRIST,    THE    MERCY.  241 

life,  that  is  all  :  there  is  not  one  drop  of  mercy  after  death. 
But  the  mercies  of  the  saints  are  continued  to  eternity ; 
the  end  of  their  mercies  on  earth  is  the  beginning  of  their 
bettor  mercies  in  heaven.  There  is  a  twofold  end  of  mer 
oies,  one  perfective,  another  destructive  ;  the  death  of  the 
saints  perfects  and  completes  their  mercies ;  the  death  of 
the  wicked  destroys  and  cuts  off  their  mercies.  For  these 
reasons  Christ  is  called  the  mercy. 

II.  Let  us  inquire  WHAT  KIND  OF  MERCY  CHRIST  is  ; 
and  we  shall  find  many  transcendent  properties  to  com 
mend  him  to  our  souls. 

1.  He  is  free  and  undeserved  mercy,  called,  upon  that 
account,  "  The  gift  of  God."  John,  4  :  10.  And  to  show 
how  free  this  gift  was,  God  gave  him  to  us  when  we 
were  enemies.  Rom.  5  :  8.     That   mercy   must  be  free 
which  is  given  not  only  to  the  undeserving,  but  to  the  ill- 
deserving;  the  benevolence  of  God  was  the  sole  cause 
of  this  gift.  John,  3  :  16. 

2.  Christ  is  a  fall  mercy,  replenished  with  all  that  an- 
swers to  the  wishes  or  wants  of  sinners ;  in  him  alone  is 
found  whatever  the  justice  of  God  requires  for  satisfac- 
tion, or  the  necessities  of  souls  require  for  their  supply. 
Christ  is  full  of  mercy  ;  in  him  are  all  kinds  of  mercies  ; 
and  in  him  are  the  highest  and  most  perfect  degrees  of 
mercy  ;   "  for  it  pleased  the  Father  that  in  him  should  all 
fulness  dwell."  Col.  1  :  19. 

3.  Christ  is  the  seasonable  mercy,  given  by  the  Father 
to  us  in  due  time,    Rom.  5:6;   in  the  fulness  of  time, 
Gal.  4  :  4  ;  a  seasonable  mercy  in  his  exhibition  to  the 
woild  in  general,  and  in  his   application  to  the  soul  in 
particular ;  the  wisdom  of  God  fixed  upon  the  best  time 
for  his  incarnation,  and  takes  the  best  for  its  application 
When  a  poor  soul  is  distressed  and  ready  to  perish,  then 
comes  Christ.    All  God's  works  are  done  in  season,  but 
none  more  seasonable  than  this  great  work  of  salvation 
by  Christ. 

Method  of  Gracp.  \  \ 


242  THE    METHOD    OP    GRACE.  (Ch.  11. 

4.  Christ  is  the  needful  mercy,  there  is  an  absolute  ne- 
cessity for  Jesus  Christ ;  hence  in  Scripture  he  is  called 
the  "  bread  of  life,"  John,  6  :  35  ;  he  is  bread  to  the  hun- 
gry.   He  is  the  "  water  of  life,"  Rev.  22  :  17,  as  cold  wa- 
ter to  the  thirsty  soul.  He  is  a  ransom  for  captives,  Mat, 
20  :  28;  a  garment  to  the  naked,  Rom.  13  :  14.    Bread  is 
not  so  necessary  to  the  hungry,  nor  water  to  the  thirsty, 
nor  a  ransom  to  the  captive,  nor  a  garment  to  the  naked, 
as  Christ  is  to  the  soul  of  a  sinner.    The  life  of  our  souls 
is  in  Jesus  Christ. 

5.  Christ  is  a  fountain-mercy,    and  all  other  mercies 
flow    from   him.    A   believer  may  say  of  Christ,    "  All 
my  springs  are  in  thee ;"  from  his  merit  and  his  Spirit 
flow  our  redemption,  justification,  sanctification,  peace, 
joy  in  the  Holy  Ghost,   and  blessedness  in  the  world  to 
come  :   "  In  that  day  there  shall  be  a  fountain  opened  * 
Zech.  13  :  1. 

6.  Christ  is  a  satisfying  mercy  :  he  that  is  full  of  Christ 
can  feel  the  want  of  nothing.  "  I  determined  not  to  know 
any  thing  among  you  save  Jesus  Christ  and  him  cruci- 
fied." 1  Cor.  2  :  2.    Christ  bounds  and  terminates  the  vast 
desires  of  the  soul :  he  is  the;  very  Sabbath  of  the  soul. 
How  hungry,  empty   and    straitened    on  every    side  is 
the  soul  of  man  in  the  abundance  and  fulness  of  all  out- 
ward things   till  it  come  to  Christ !  the  weary  motions 
of  a  restless   soul,  like  those  of  a  river,   cannot  be  at 
rest  till  they  pour  themselves  into  Christ,  the  ocean  of 
blessedness. 

7.  Christ  is  a  peculiar  mercy  applied  to  a  remnant 
among  men ;  some  would  extend  redemption  as  large  as 
the  world,  but  the  Gospel  limits  it  to  those  only  that  be- 
lieve ;  and  believers  are  upon  that  account  called  "  a  pe- 
culiar people,"  1  Pet.  2  :  9.  The  offers  of  Christ  indeed 
are  large  and  general,  but  the  application  of  Christ  is  to 
few.  Isa.  53  :  .1.    The  greater  cause  have  they  to  whom 
Christ  comes,  to  lie  with  their  mouths  in  the  dust,  aston- 


Oh.  11.)  CHRIST,    THE    MERCY.  243 

ished  and  overwhelmed  with  the  sense  of  so  peculiar  and 
distinguished  a  mercy. 

8.  Jesus  Christ  is  a  suitable  mercy,  suited  in  every  re- 
spect to  all  our  needs  and  wants,  1  Cor.  1 :  30,  in  whom 
the  admirable  wisdom  of  God  is  illustriously  displayed. 
"  Ye  are  complete  in  him."  Col.  2  :  10.  Are  we  enemies! 
He  is  reconciliation.    Are  we  sold  to  sin  and  Satan  1  He 
is  redemption.    Are  we  condemned  by  the  law  ]    He  is 
the  Lord  our  righteousness.    Hath  sin  polluted  us  ]    He 
is  a  fountain  opened  for  sin  and  for  uncleanness.    Are  we 
lost  by  departing  from  God  1    He  is  the  way  to  the  Fa- 
ther.   Rest  is  not  so  suitable  to  the  weary,  nor  bread  to 
the  hungry,  as  Christ  is  to  the  wants  of  the  sinner. 

9.  Christ  is  a  wonderful  mercy ;    his  name  is  called 
wonderful,  Isa.  9:6;  arid  as  his  name  is,  so  is  he — a  won- 
derful Savior.    His  person  is  a  wonder.    "  Great  is  the 
mystery  of  godliness  ;   God  was  manifest  in  the  flesh." 
1  Tim.  3  : 16.    His  abasement  is  wonderful.  Phil.  2  :  6 
7,  8.  His  love  is  a  wonderful  love  ;  his  redemption  full 
of  wonders ;  angels  desire  to  look  into  it.    He   is  and 
will  be  admired  by  angels  and  saints  to  all  eternity. 

10.  Jesus   Christ   is   an   incomparable    and   matchless 
mercy.     Draw   the    comparison   how  you  will  between 
Christ  and  all  other  enjoyments,  you  will  find  none  in 
heaven  or  earth  to  equal  him.  He  is  more  than  all  exter- 
nals, as  the  light  of  the  sun  is  more  than  that  of  a  candle. 
Nay,  even  the  worst  of  Christ  is  better  than  the  best  of 
the  world ;  his  reproaches    are  better  than  the  world's 
pleasures.   Heb.  11  :  2o.    He  is  more  than  all  spirituals, 
as  the  fountain  is  more  than  the  stream.  He  is  more  than 
justification,  as  the  cause  is  more  than  the  effect ;  more 
than  sanctification,  as  the  person  himself  is  more  than  the 
image  or  picture.  He  is  more  than  all  peace,  all  comfort, 
all  joy,  as  the  tree  is  more  than  the  fruit.    Nay,  draw  the 
comparison  between  Christ  and  things  eternal,  and  you 
will  find  him  better  than  they  ;  for  what  is  heaven  with 


244  THE  METHOD  OP  GRACE.  (Ch.  11 

out  Christ,  "  Whom  have  I  in  heaven  but  thee?"  Psalm 
73  :  25.  If  Christ  should  say  to  the  saints,  take  heaven 
among  you,  but  I  will  withdraw  myself  from  you,  the 
saints  would  weep,  even  in  heaven  itself,  and  say,  Lord, 
heaven  will  be  no  more  heaven  to  us  except  then  b' 
there  who  art  thyself  the  joy  of  heaven. 

11.  Christ  is   an  unsearchable  mercy;  who   can  fully 
express  his  wonderful  name  1    Prov.  30  :  4.     Who   can 
count  his  unsearchable  rich'es  ]  Eph.  3  :  8.     Hence  it  is 
that  saints  never  tire  in  the  study  or  love  of  Christ,  be- 
cause new  wonders  are  eternally  rising  out  of  him.     He 
is  a  deep  which  no  line  of  any  understanding,  angelic 
or  human,  can  fathom. 

12.  Christ  is  an  everlasting  mercy ;  "  ths  same  yester- 
day, and  to-day,  and  for  ever."  Heb.  13  :  8.    All  other 
enjoyments  are  perishable ;  time,  like  a  moth,  will  fret 
them  out ;  but  the  riches  of  Christ  are  durable  riches. 
Prov.  8  :  18.  The  graces  of  Christ  are  durable   graces. 
John,  4  :  14.    All  creatures  are  flowers  that  appear  and 
fade  in  their  month;  but  this  Rose  of  Sharon,  this  Lily 
of  the  Valley  never  withers.    Thus  you  see  the  mercy 
performed  with  its  desirable  properties. 

in.  The  last  thing  to  be  opened  is  THE  MANNER  OF 
(TOD'S  PERFORMING  HIS  MERCY  to  his  people.    This  he  did, 

1.  Really  and  truly.  As  he  had  promised,  so  he  made 
-jood  the  promise  :  "  Let  all  the  house  of  Israel  know 
assuredly  that  God  hath  made  that  same  Jesus  whom 
ye  have  crucified,  both  Lord  and  Christ."  Acts,  2  :  36. 
The  manifestation  of 'Christ  in  the  flesh  was  no  delusion, 
but  a  most  evident  and  palpable  truth  :  that  "  which  we 
have  heard,  which  we  have  seen  with  our  eyes,  which  we 
have  looked  upon,  and  our  hands  have  handled."  1  John, 
1  :  1.  A  truth  so  certain  that  the  assertors  of  it  appealed 
to  the  very  enemies  of  Christ  for  certainty.  Acts,  2  :  22 
Yea,  not  only  the  sacred  but  profane  writers  witness  to  it ; 
not  only  the  evangelists  and  apostles,  but  even  the  heathen 


Ch.  11.)  CHRIST,    THE    MERCY.  246 

writers  of  those  times,  both  Roman  and  Jewish,  as  Sue- 
tonius, Tacitus,  Pliny  the  younger,  and  Josephus  the 
Jewish  antiquary,  all  acknowledge  it. 

2.  As  God  really  and  truly  performed  Christ  the  pro- 
mised mercy,  so  he  performed  this  promised  mercy  ex 
actly  agreeable  to  the  promises,  types  and  predictions 
made  of  him  to  the  fathers,  even  in  the  most  minute  cir- 
cumstances. This  is  a  great  truth  for  our  faith  to  be  es- 
tablished in :  let  us  therefore  cast  our  eyes  both  upon 
the  promises  and  performances  of  God  with  respect  to 
Christ,  the  mercy  of  mercies.  See  how  he  was  repre- 
sented to  the  fathers  long  before  his  manifestation  in  the 
flesh ;  arid  what  he  appeared  to  be  when  he  was  really 
exhibited  in  the  flesh. 

1.  As  to  his  person  and  qualifications,  as  it  was  foretold^ 
so  it  was  fulfilled.  His  original  was  said  to  be  unsearchable 
and  eternal,  Micah,  5  :  2,  and  so  he  affirmed  himself  to  be. 
"  I  am  Alpha  and  Omega,  the  first  and  the  last."  Rev. 
1  :  11.    "  Before  Abraham  was,  I  am."  John,  8  :  58.    His 
two  natures  united  into  one  person  were  plainly  foretoi 
Zech.  13  :  7,    "  The  man  that  is  my  Fellow"  and  such  a 
one  God  performed,  Rom.  9  :  5.    His  immaculate  purity 
and  holiness  were  foretold.    "  To  anoint  the  most  Holy." 
Dan.  9  :  24.  "  Which  of  you  convinceth  me  of  sin  V9  John, 
8  :  46.     His  offices  were  foretold  :  the  prophetical  office 
predicted,  Deut.  18  :  15,  and  fulfilled  in  him,  John,  1  :  18; 
his  priestly  office  foretold,  Psalm  110  :  4,  fulfilled,  Heb. 
9:14;  his  kingly  office  foretold,  Micah,  5  :  2,  and  in  him 
fulfilled,  his  very  enemies  being  judges.  Mat.  27  :  37. 

2.  As  to  his  birth,  the  time,  place  and  manner  were 
foretold  to  the  fathers,  and  exactly  performed  to  a  tittle. 

The  time  predicted  more  generally  in  Jacob's  prophe- 
cy, Gen.  49  :  10,  when  the  sceptre  should  depart  from 
Judah,  as  indeed  it  did  in  Herod  the  Idumean  :  more  par- 
ticularly in  Daniel's  seventy  weeks,  from  the  decree  of 
Darius,  Dan.  9  :  24,  answering  exactly  to  the  time  of.  his 


246  THE  METHOD  OF    GRACE.  (Ch.  11. 

birth;  a  prophecy  so  cogent  and  full  of  proof,  that  Por- 
phyry, the  great  enemy  of  Christians,  had  no  other  eva- 
sion but  that  it  was  devised  after  the  event ;  which  yet 
the  Jews,  though  as  bitter  enemies  to  Christ  as  hirr-self, 
will  by  no  means  allow  to  be  true.  And  lastly,  the  time 
of  his  birth  was  exactly  pointed  at  in  Haggai's  prophecy 
Hag.  2  :  7,  9,  compared  with  Malachi,  3  : 1.  He  must 
come  while  the  second  temple  stood ;  at  that  time  there 
was  a  general  expectation  of  him,  John,  1  :  19,  and  at 
that  very  time  he  came.  Luke,  2  :  38. 

The  place  of  his  birth  was  foretold  to  be  Bethlehem 
Ephrata,  Micah,  5  :  2,  and  so  it  was.  Mat.  2  :  5,  6.  He 
was  to  be  brought  up  in  Nazareth,  Zech.  6  :  12.  "  Be- 
hold the  man  whose  name  is  the  Branch/7  The  word  is 
Netzcr,  whence  is  the  word  Nazarite.  And  there  in- 
deed was  our  Lord  brought  up.  Mat.  2  :  23. 

His  parent  was  to  be  a  virgin,  Isa.  7  : 14  ;  punctually 
fulfilled,  Mat.  1 :  20-23. 

His  tribe  was  foretold  to  be  Judah.  Gen.  49  :  10.  "  It 
is  evident,"  saith  the  apostle,  "  that  our  Lord  sprang  out 
of  Judah."  Heb.  7:  14. 

His  harbinger  or  forerunner  was  foretold,  Mai.  4  :  5, 
6 ;  fulfilled  in  John  the  Baptist,  Luke,  1  :  16,  17. 

The  obscurity  and  meanness  of  his  birth  were  predicted, 
Isa.  53  :  2  ;  Zech.  9:9;  to  which  the  event  answered, 
Luke,  2 :  12. 

3.  His  doctrine  and  miracles  were  foretold,  Isa.  35  :  4, 
5,  6,  the  accomplishment  of  which  in  Christ  is  evident 
in  the  history  of  all  the  evangelists. 

4.  His  death  for  us  was  foretold  by  the  prophets.  "  Mes- 
siah shall  be  cut  off,  but  not   for  himself."  Dan.  9  :  26. 
"  He  was  wounded  for  our  transgressions."  Isa.  53  :  5. 
And  so  he  was.  John,  11  :  50.    The  very  kind  and  manner 
of  his  death  was  prefigured   in  the  brazen   serpent,  his 
type  ;  and  answered  in  his  death  upon  the  cross.  John, 
3  :  14. 


Ch.  U.)  CHRIST,    THE    MERCY.  247 

5.  His   burial  in  the    tomb  of  a  rich  man  was  fore- 
told, Isaiah,  53  :  9,  and  accomplished  most  exactly.  Mat- 
thew, 27  :  59,  60. 

6.  His  resurrection  from  the  dead  was  typified  in  Jonah, 
and  fulfilled  in  Christ's   abode  three  days  and  nights  in 
the  grave.  Mat.  12  :  40. 

7.  The  wonderful  spread  of  the  Gospel  in  the  world, 
even  to  the  Isles  of  the  Gentiles,  was  prophesied,  Isaiah, 
49  :  6,  to  the  truth  whereof  we  are  not  only  witnesses, 
but  happy  instances  and  examples  of  it.     Thus  the  pro 
mised  mercy  was  performed. 

INFERENCE  1.  If  Christ  lie  the  mercy  of  mercies,  the  me- 
dium of  conveying  all  other  mercies  from  God  to  men  ; 
then  in  vain  do  men  hope  for  mercy  out  of  Jesus  Christ. 

I  know  many  poor  sinners  comfort  themselves  with 
this  when  they  come  upon  a  bed  of  sickness  :  "  I  am  siu- 
ful,  but  God  is  merciful."  It  is  very  true,  God  is  merci- 
ful ;  plenteous  in  mercy ;  his  mercy  is  great  above  the 
heavens  ;  mercy  pleasetk  him ;  and  all  this  they  that  are 
in  Christ  shall  find  experimentally,  to  their  comfort  and 
salvation.  But  what  is  all  this  to  thee,  if  thou  art  christ- 
less  ?  There  is  not  one  drop  of  saving  mercy  that  comes 
in  any  other  channel  than  Christ  to  the  soul  of  any  man. 
You  may  enjoy  the  riches,  honors  and  pleasures  of  this 
world  for  a  season  ;  but  there  are  two  bars  betwixt  you 
and  all  spiritual  mercies,  namely,  the  guilt  of  sin  and 
the  pollution  of  sin  ;  and  nothing  but  your  own  union 
with  Christ  can  remove  these,  and  so  open  the  passage 
for  spiritual  mercies  to  your  soul. 

"  But  I  will  repent  of  sin,  strive  to  obey  the  commands 
of  God,  make  restitution  for  the  wrongs  I  have  done,  cry 
to  God  for  mercy,  bind  my  soul  with  vows  and  strong 
resolutions  against  sin  for  time  to  come  :  will  not  all 
this  lay  a  ground-work  for  hope  of  mercy  to  my  soul  1" 
No,  this  will  not,  this  cannot  do  it. 


248  THE    METHOD    OF    GRACE.  (Ch.  11 

All  your  sorrows  and  tears  for  sin  cannot  obtain  mercy 
Could  you  shed  as  many  tears  for  any  sin  you  have  com- 
mitted, as  all  the  children  of  Adam  have  shed  since  the 
creation  of  the  world,  they  would  not  purchase  the  par- 
don of  that  one  sin ;  for  the  law  requires  full  satisfaction, 
and  will  not  discharge  any  soul  without  it.  The  repent- 
ance of  a  soul  finds,  through  Christ,  acceptance  with 
God,  but  out  of  him  it  is  nothing. 

All  your  strivings  to  obey  the  commands  of  God 
and  live  more  strictly  for  time  to  come  will  not  obtain 
mercy.  "  Except  your  righteousness  shall  exceed  the 
righteousness  of  the  Scribes  and  Pharisees,  ye  shall  in  no 
case  enter  into  the  kingdom  of  heaven."  Mat.  5  :  20. 

Your  restitution  and  reparation  of  wrongs  you  have 
done  cannot  obtain  mercy.  Judas  restored,  and  yet  was 
damned.  Man  is  satisfied,  but  God  is  not.  Remission  is 
the  act  of  God.  He  must  loose  your  conscience  from 
the  bond  of  guilt,  or  it  can  never  be  loosed. 

All  your  cries  to  God  for  mercy  will  not  avail  if  you  are 
out  of  Christ.  Matt.  7:21  ;  Job,  27:9.  A  righteous  judge 
will  not  reverse  the  just  sentence  of  the  law,  though  the 
prisoner  at  the  bar  fall  upon  his  knees  and  cry  for  mercy. 

Your  vows  and  engagements  to  God  for  time  to  come 
cannot  obtain  mercy.  Being  made  in  your  own  strength, 
it  is  impossible  you  should  keep  them ;  and  if  you  could, 
it  is  imposssible  they  should  obtain  remission  and  mercy. 
Should  you  never  sin  more  for  time  to  come,  yet  how 
shall  God  be  satisfied  for  past  sins  ?  Justice  must  have 
satisfaction,  or  you  can  never  have  remission,  Rom,  3  :  25, 
£6  ;  and  no  work  wrought  by  mem  can  satisfy  divine  jus- 
tice ;  nor  is  the  satisfaction  of  Christ  made  over  to  any 
for  their  discharge,  but  to  such  only  as  are  in  him: 
therefore  never  expect  mercy  out  of  Christ. 

2.  Is  Christ  greater  and  more  necessary  than  all  other 
mercies  ?  then  let  no  inferior  mercy  satisfy  you  for  yout 
portion. 


Ch.  11.)  CHRIST,    THE    MERCY.  249 

God  has  mercies  of  all  kinds  to  give,  but  Christ  is  the 
chief,  the  mercy  of  all  mercies ;  O  be  not  satisfied  with- 
out that  mercy  !  When  Luther  had  a  rich  present  sent 
him  he  protested  that  God  should  not  put  him  oft' so  :  and 
David  was  of  the  same  mind,  Psalm  17  :  14,  15.  If  the 
Lord  should  give  you  the  desires  of  your  heart  in  the 
good  things  of  this  life,  let  not  that  satisfy  you  whilst  you 
are  christless ;  for  what  is  there  in  these  earthly  enjoy- 
ments whereof  the  vilest  men  have  not  a  greater  fulness 
than  you  ]  Job,  21  :  7-11 ;  Psalm  17  :  10,  and  73  :  3,  12, 
What  comfort  can  all  these  things  give  to  a  soul  already 
condemned  as  thou  art  ?  John,  3  :  18.  What  sweetness 
can  be  in  them  whilst  they  are  all  unsanctified  things  to 
you  1  enjoyment  and  sanctification  are  two  distinct  things 
Psalm  37  : 16  ;  Prov.  10  :  22.  Thousands  of  unsanctified 
enjoyments  will  not  yield  your  soul  one  drop  of  solid 
spiritual  comfort.  And  what  pleasure  can  you  take  in 
these  things  of  which  death  must  shortly  strip  you  naked] 
You  must  die,  and  whose  then  shall  all  those  things  be 
for  which  you  have  labored]  Be  not  so  foolish  as  to 
think  of  leaving  a  great  name  behind  you  :  it  is  but  a  poor 
felicity,  as  Chrysostom  well  observes,  to  be  tormented 
where  thou  art,  and  praised  where  thou  art  not.  The 
sweeter  your  portion  has  been  on  earth  the  more  intole- 
rable will  your  condition  be  in  hell ;  yea,  these  earthly 
delights  not  only  increase  the  torments  of  the  damned, 
but  also,  as  they  are  instruments  of  sin,  prepare  the  souls 
of  men  for  damnation  :  "  Surely  the  prosperity  of  fools 
shall  destroy  them."  Prov.  1  :  32.  Rest  not  till  Christ, 
the  mercy  of  mercies,  be  the  root  and  fountain,  yielding 
and  sanctifying  all  other  mercies  to  you. 

3.  Is  Christ,  the  mercy  of  mercies,  infinitely  better 
than  all  other  mercies  ?  then  let  all  tliat  are  in  Christ  be 
content  and  well  satisfied,  whatever  other  mercies  the  wis- 
dom of  God  sees  Jit  to  deny  them.  You  have  a  Benjamin's 
portion,  a  plentiful  inheritance  in  Christ;  will  you  yet 
11* 


250  THE    METHOD    OF    GRACE.  (Ch.  II 

complain  ?  Others  have  splendid  houses  upon  earth,  but 
you  have  "  an  house  not  made  with  hands,  eternal  in  the 
heavens."  2  Cor.  5 : 1.  Others  are  clothed  with  rich  and 
costly  apparel ;  your  souls  are  clothed  with  the  white, 
pure  robes  of  Christ's  righteousness.  "  I  will  greatly  re- 
joice in  the  Lord,  my  soul  shall  be  joyful  in  my  God ;  for 
he  hath  clothed  me  with  the  garment  of  salvation,  he  hath 
covered  me  with  the  robe  of  righteousness,  as  a  bride- 
groom decketh  himself  with  ornaments,  and  as  a  bride 
adorneth  herself  with  her  jewels."  Isa.  61  : 10.  Let  those 
that  have  full  tables,  heavy  purses,  rich  lands,  but  no 
Christ,  be  rather  objects  of  your  pity  than  envy.  God 
nas  not  a  better  mercy  to  give  than  Christ,  thy  portion; 
in  him  all  necessary  mercies  are  secured  to  thee,  and  thy 
wants  and  straits  sanctified  to  thy  good.  O,  therefore  ne- 
ver open  thy  mouth  to  complain  against  the  bountiful  God ! 
4.  Is  Christ  the  mercy,  in  whom  are  all  the  tender  mer- 
cies of  God  towards  poor  sinners  ]  then  let  none  be  dis- 
couraged in  going  to  Christ  by  reason  of  their  sin  and-un- 
worthiness.  His  very  name  is  mercy.  Poor  drooping  sin- 
ner, encourage  thyself  in  the  way  of  faith  ;  the  Savior  to 
whom  thou  art  going  is  mercy  itself  to  broken-hearted 
sinners  moving  towards  him.  Jesus  Christ  is  so  merciful 
to  poor  souls  that  come  to  him,  that  he  has  received  and 
pardoned  the  chiefest  of  sinners — men  that  stood  as  re- 
mote from  mercy  as  any  in  the  world.  1  Tim.  1  :  15 ; 
1  Cor.  6:11.  Those  that  shed  the  blood  of  Christ  have 
yet  been  washed  in  that  blood  from  their  sin.  Acts,  2  : 
36,  37.  Mercy  receives  sinners  without  exception  of 
great  and  heinous  ones.  "  If  any  man  thirst,  let  him  come 
unto  me  and  drink."  John,  7  :  37.  Gospel  invitations  run 
in  general  terms  to  all  sinners  that  are  heavy  laden.  Matt. 
11 :  28.  When  Mr.  Bilney  the  martyr  heard  a  minister 
preaching  in  this  manner  :  "  O  thou  old  sinner,  who  hast 
been  serving  the  devil  these  fifty  or  sixty  years,  dost  thou 
think  that  Christ  will  receive  thee  now?"  O,  said  he, 


Ch.ll.;  CHRIST,    THE    MERCY.  251 

what  a  preaching  of  Christ  is  here !  .Had  Christ  been 
thus  preached  to  me  in  the  day  of  my  trouble  for  sin  what 
glad  tidings  had  it  been !  Blessed  be  God,  there  is  a  suf- 
ficiency both  of  merit  and  mercy  in  Jesus  Christ  for  all 
sinners,  for  the  vilest  among  sinners  whose  hearts  shall 
be  made  willing  to  come  unto  him.  So  merciful  is  the 
Lord  Jesus  Christ  that  he  moves  first,  Isa.  61 :  1,  2;  so 
merciful  that  he  upbraids  none,  Ezek.  18  : 22;  so  merci- 
ful that  he  will  not  despise  the  weakest  desires  of  souls 
if  sincere,  Isa.  42  :  3 ;  so  merciful  that  nothing  more 
grieves  him  than  our  unwillingness  to  come  unto  him  for 
mercy,  John,  5  :  40 ;  so  merciful  that  he  waiteth  to  the 
last  upon  sinners  to  show  them  mercy,  Rom.  10  :  21 ; 
Matt.  23  :  37 ;  in  a  word,  so  merciful  that  it  is  his  great- 
est joy  when  sinners  come  unto  him  that  he  may  show 
them  mercy.  Luke,  15  :  5,  22. 

Objection.  But  it  cannot  enter  into  my  thoughts  that  I 
should  obtain  mercy. 

Answer.  You  measure  God  by  yourself:  "  If  a  man 
find  his  enemy,  will  he  let  him  go  well  away  V9  1  Sam. 
24  : 19.  Man  will  riot,  but  the  merciful  God  will  upon  the 
submission  of  his  enemies  to  him.  Besides,  you  are  dis- 
couraged because  you  have  not  tried.  Go  to  Jesus  Christ, 
poor  distressed  sinner ;  try  him,  and  then  report  what  a 
Savior  thou  hast  found  him  to  be. 

Object.  But  I  have  neglected  the  time  of  mercy,  and 
now  it  is  too  late. 

Ans.  How  know  you  that  ?  Have  you  seen  the  book 
of  life,  or  turned  over  the  records  of  eternity  ]  Or  are 
you  unwarrantably  intruding  into  the  secrets  of  God 
which  belong  not  to  you  1  Besides,  if  the  treaty  were  at 
an  end,  how  is  it  that  thy  heart  is  now  distressed  for  sin 
and  solicitous  after  deliverance  from  it  ] 

Object.  But  I  have  waited  long,  arid  yet  see  no  mercy 
for  me. 

Ans.    May  not  mercy  be  coming  and  you  not  see  it  ? 


252  THE  METHOD  OF  GRACE.  (Ch.  11 

or  have  you  not  waited  at  the  wrong  door  ?  If  you  wait 
for  the  mercy  of  God  through  Christ  in  the  way  of  hu- 
miliation and  faith,  assuredly  mercy  shall  come  to  you. 

5.  Has  God  performed  the  mercy  promised  to  the  fa- 
thers, the  great  mercy,  the  capital  mercy,  Jesus  Christ  1 
then  let  no  man  distrust  God  for  tlie  performance  of  lesser 
mercies  contained  in  any  promise  of  Scripture.    The  per- 
formance of  this  mercy  secures  the  performance  of  all 
other  mercies  to  us ;  for  Christ  is  a  greater  mercy  than 
any  other  which  yet  remains  to  be  given.    Rom.  8  :  32. 
This    mercy  virtually   comprehends    all   other  mercies, 

1  Cor.  3  : 21-23  ;   and  the  promises  that  contain  all  other 
mercies  are  ratified  and  confirmed  to  believers  in  Christ, 

2  Cor.  1 : 20.    It  was  much  more  improbable  that  God 
should   bestow  his  own  Son  upon  the  world  than  that  he 
should  bestow  any  other  mercy  upon  it.    Has  he  given 
thee  Christ  ]     He  will  give  thee  bread  to  eat,  raiment  to 
put  on,  support  in  troubles,  and  whatsoever  else  thy  soul 
or  body  shall  need.    The  great  mercy,  Christ,  makes  way 
for  all  other  mercies  to  the  souls  of  believers,. 

6.  How  mad  are  they  that  part  with  Christ,  the  best  of 
mercies,  to  secure  and  preserve  any  temporal  mercies  to 
themselves  !     Thus  Demas  and  Judas  gave  up  Christ  to 
gain  a  little  of  the  world.    O  soul-undoing  bargain  !    How 
dear  do  they  pay  for  the  world  that  purchase  it  with  the 
loss  of  Christ  and  their  own  peace  for  ever ! 

Blessed  be  God  for  Jesus  Christ,  the  mercy  of  mercies. 


Ch.  12.)  CHRIST    ALTOGETHER    LOVELY.  253 

CHAPTER  XII. 

THE    THIRD    TITLE    OF    CHRIST "  ALTOGETHER    LOVELY." 

Yea,  he  is  altogether  lovely..    Sol.  Song,  5  :  16. 

At  the  ninth  verse  of  this  chapter  you  have  an  inquiry 
proposed,  to  the  spouse  by  the  daughters  of  Jerusalem, 
"  What  is  thy  beloved  more  than  another  beloved  ]"  To 
this  question  she  returns  her  answers  in  the  following 
verses,  wherein  she  asserts  his  excellency.  In  verse  10 
she  declares,  "  He  is  the  chiefest  among  ten  thousand ;" 
and  she  confirms  that  general  assertion  by  an  enumera- 
tion of  his  particular  excellencies  to  verse  16,  where  she 
closes  up  her  character  and  encomium  of  her  beloved  in 
the  words  we  have  read  :  "  Yea,  he  is  altogether  lovely." 

The  words  are  an  affirmative  proposition  setting  forth 
the  transcendant  loveliness  of  the  Lord  Jesus  Christ,  and 
naturally  resolve  themselves  into  three  parts  : 

1.  The  subject,  He,  the  Lord  Jesus  Christ,  after  whom 
she  had  been  seeking,  concerning  whom  these  daughters 
of  Jerusalem  had  inquired,  whom  she  had  endeavored  so 
graphically  to  describe  in  his  particular  excellencies.  This 
is  the  great  and  excellent  subject  of  whom  she  here  speaks. 

2.  What  she  affirms  of  him,  that  he  is  a  lovely  one,  as 
in  the  original.     The  term  signifies  earnestly  to  desire, 
covet  or  long  after  that  which  is  most  pleasant,  grateful, 
delectable  and  admirable.    It  is  both  in  the  abstract  and 
the  plural  number,  which  speaks  Christ  to  be  the  very 
essence  of  all  delights  and  pleasures,  the  very  soul  and 
substance  of  them.  As  all  the  rivers  are  gathered  into  the 
ocean,  so  Christ  is  the  ocean  in  which  all  true  delight? 
and  pleasures  meet. 

3.  The  manner  of  the  affirmation  :  He  is  "  altogethe* 
lovely,"  lovely  in  all  and  in  every  part ;  as  if  she  had  said, 


254  THE  METHOD  OF  GRACE.  (Ch.  12. 

Look  on  him  in  what  respect  or  particular  you  will;  cast 
your  eye  upon  this  lovely  object  and  view  him  any  way ; 
turn  him  in  your  serious  thoughts  which  way  you  will : 
consider  his  person,  his  offices,  his  works,  or  any  thing 
belonging  to  him  ;  you  will  find  him  "  altogether  lovely;" 
there  is  nothing  ungrateful  in  him,  there  is  nothing  lovely 
without  him.  Hence 

Jesus  Christ  is  the  loveliest  person  souls  can  set  their  eyes 


"  Thou  art  fairer  than  the  children  of  men."  Psalm 
45  :  2.  That  is  said  of  Jesus  Christ  which  cannot  be  said 
of  any  creature ;  that  he  is  "  altogether  lovely."  Let  us 
then  weigh  the  import  of  this  phrase  "  altogether  lovely," 
and  then  show  in  what  respect  Christ  is  so. 

I.  LET  us  WEIGH  THIS  EXCELLENT  EXPRESSION,  and  par 
ticularly  consider  what  is  contained  in  it. 

1.  It  excludes  all  unloveliness  from  Jesus  Christ.    So 
says  Vatablus,  There  is  nothing  in  him  which  is  not  ami- 
able.   And  in  this  respect  Christ  infinitely  transcends  the 
most  excellent  and  lovely  creatures  ;  for  whatsoever  love- 
liness is  found  in  them  it  is  not  without  imperfection  :  the 
fairest  pictures  must  have  their  shadows  ;  the  most  trans- 
parent stones  must  have  their  foils  to  set  off  their  beauty ; 
the  best  creature  is  but  a  bitter-sweet  at  best :  if  there 
be  somewhat  pleasing,  there  is  also  somewhat  displeasing. 
But  it  is  not  so  in  our  altogether  lovely  Savior ;  his  excel- 
lencies are  pure  and  unmixed ;  he  is  a  sea  of  sweetness 
without  one  drop  of  gall. 

2.  "  Altogether  lovely."    As  there  is  nothing  unlovely 
found  in  him,  so  all  that  is  in  him  is  wholly  lovely ;  as 
every  ray  of  gold  is  precious,  so  every  thing  that  is  in 
Christ  is  precious.    Who  can  weigh  Christ  in  a  pair  of 
balances  and  tell  you  what  his  worth  is  1    His  price  is 
above  rubies,  and  all  that  thou  canst  desire  is  not  to  be 
compared  with  him.     Prov.  8  :  11 


Ch.  12.)  CHRIST    ALTOGETHER    LOVELY.  255 

3.  "Altogether  lovely."    He  is  comprehensii  e  of  all 
things  that  arc  lovely :  he  seals  up  the  sum  of  all  loveli- 
ness.    Things  that  shine  as  single  stars  with  a  particular 
glory  all  meet  in  Christ  as  a  glorious  constellation.    "  It 
pleased  the  Father  that  in  him  should  all  fulness  dwell." 
Col.  1  :  19.    Cast  your  eyes  among  all  created  beings,  ob- 
serve strength  in  one,  beauty  in  a  second,  faithfulness  in 
a  third,  wisdom  in  a  fourth ;  but  you  shall  find  none  ex* 
celling  in  them  all  as  Christ  doth.    He  is  bread  to  the 
hungry,  water  to  the  thirsty,  a  garment  to  the  naked,  heal- 
ing to  the  wounded,  and  whatever  a  soul  can  desire  is 
found  in  him.    1  Cor.  1  :  30. 

4.  "  Altogether  lovely."    Nothing  is  lovely  in  opposition 
to  liim  or  in  separation  fiom  him.    If  he  be  altogether 
lovely,  whatever  is  opposite  to  or  separate  from  him  can 
have  110  loveliness  in  it ;  take  away  Christ  and  where  is 
the  loveliness  of  any   enjoyment  ]     The  best  creature- 
comfort  out  of  Christ  is  but  a  broken  cistern,  it  cannot 
hold  one  drop  of  true  comfort.    Psalm  73  :  26.    It  is  with 
the  loveliest  creature  as  with  a  beautiful  image  in  the 
glass — turn    away  the   face   and  where    is    the    image] 
Riches,  honors  and  comfortable  relations  are  sweet  when 
the  face  of  Christ  smiles  upon  us  through  them ;  but  with- 
out him  what  empty  trifles  are  they  all. 

5.  "  Altogether  lovely."    Transcending  all  created  ex- 
ccllencies  in  beauty  and  loveliness.    If  you  compare  Christ 
and  other  things,  be  they  never  so  lovely,  never  so  excel- 
lent arid  desirable,  Christ  carries  away  all  loveliness  from 
them,    "  He  is  before  all  things."    Col.  1  :  17.    Not  only 
before  all  things  in  time,  nature  and  order,  but  in  dignity, 
glory  and  true  excellence.    In  all  things  he  must  have  the 
pre-eminence. 

All  other  loveliness  is  derivative  and  secondary,  but  the 
loveliness  of  Christ  original  and  primary.  Angels  and 
men,  the  world  and  all  that  is  desirable  in  it,  receive  what 
excellence  they  have  from  him — they  are  streams  from 


256  THE    METHOD    OF    GRACE.  <Ch.  12 

the  fountain.  But  as  the  waters  in  the  fountain  itself  are 
more  abundant,  so  are  they  more  pure  and  pleasant  than 
in  the  streams. 

The  loveliness  and  excellence  of  all  other  things  is  but 
relative,  consisting  in  its  reference  to  Christ  and  subser- 
viency to  his  glory ;  but  Christ  is  lovely  considered  abso- 
lutely in  himself:  he  is  desirable  for  himself,  other  things 
arc  so  for  him. 

The  beauty  and  loveliness  of  all  other  things  is  perish- 
ing, but  the  loveliness  of  Christ  is  fresh  to  all  eternity  : 
the  sweetness  of  the  best  creatures  is  a  fading  flower; 
if  not  before,  yet  certainly  at  death  it  must  fade  away. 
"  Doth  not  their  excellency,  which  is  in  them,  go  away  1" 
Job,  4  :  21.  Yes,  whether  natural  excellencies  of  the 
body,  or  acquired  endowments  of  the  mind,  lovely  fea- 
tures, amiable  qualities,  attracting  excellencies,  all  these 
like  pleasant  flowers  are  withered,  faded  and  destroyed 
by  death ;  but  Christ  is  the  same  yesterday,  to-day,  and 
for  ever.  Heb.  13  :  8. 

The  beauty  and  excellence  of  creatures  are  ensnaring 
and  dangerous ;  a  man  may  make  them  an  idol,  and  dote 
upon  them  beyond  the  bounds  of  moderation,  but  there 
is  no  danger  of  excess  in  the  love  of  Christ. 

The  loveliness  of  every  creature  is  of  a  satiating  na- 
ture ;  our  estimation  of  it  abates  and  sinks  by  our  nearer 
approach  to  it  or  longer  enjoyment  of  it:  creatures,  like 
pictures,  are  fairest  at  a  due  distance,  but  it  is  not  so  with 
Christ ;  the  nearer  the  soul  approaches  him,  and  the  longer 
it  lives  in  the  enjoyment  of  him,  the  more  sweet  and  de- 
sirable he  is. 

All  other  loveliness  is  unsatisfying  to  the  soul  of 
man :  there  is  not  room  enough  in  all  created  things  for 
the  soul  of  man  to  dilate  and  expatiate  itself;  it  still  feels 
itself  confined  and  narrowed  within  those  limits.  This 
arises  from  the  unsuitableness  of  the  creature  to  the  no- 
bler and  more  excellent  soul  of  man,  which,  like  a  ship 


Oh.  12.)         CHRIST  ALTOGETHER  LOVELY.  257 

in  a  narrow  river,  hath  not  room  to  turn,  and  besides  is 
ever  and  anon  striking  ground  and  foundering  in  those 
shallows.  But  Jesus  Christ  is  every  way  adequate  to  the 
vast  desires  of  the  soul :  in  him  it  hath  sea- room  enough  ; 
There  it  may  spread  all  its  sails  with  no  fear  of  touching 
the  bottom. 

II.  I  proceed  to  show  IN  WHAT  RESPECTS  Jesus  Christ 
is  altogether  lovely.  And, 

1.  He  is  altogether  lovely  in  his  person :  a  Deity  dwell- 
ing in  flesh.    John,  1 :  14.     The  wonderful  union  of  the 
divine  and  human  nature  in  Christ  renders  him  an  object 
of  admiration  and  adoration  to  angels  and  men.    1  Tim. 
3  : 16.    God  never  presented  to  the  world  such  a  vision 
of  glory  before.    And  consider  how  the  human  nature  of 
our  Lord  Jesus  Christ  is  replenished  with  all  the  graces 
of  the  Spirit,  so  as  never  any  of  all  the  saints  was  filled. 
O  how  lovely  doth  this  render  him !     "  God  giveth  not 
the   Spirit  by  measure   unto  him."    John,   3  :  34.     This 
makes  him  fairer  than  the  children  of  men,  grace  being 
poured  into  his  lips.    Psalm  45  :  2.    If  a  small  measure 
of  grace  in  the  saints  makes  them  such  desirable  compa- 
nions, what  must  the  riches  and  fulness  of  the  Spirit  of 
grace,  filling  Jesus  Christ  without  measure,  make  him  in 
the  eyes  of  believers  ] 

2.  He  is  altogether  lovely  in  his  offices.    Let  us  but 
consider  the  suitableness,  fulness  and  comfort  of  them. 

Consider  the  suitableness  of  the  offices  of  Christ  to  the 
miseries  and  wants  of  men,  and  we  cannot  but  adore  the 
infinite  wisdom  of  God  in  his  investiture  with  them.  We 
are  by  nature  blind  and  ignorant,  at  best  but  groping  in 
the  dim  light  of  nature  after  God.  Acts,  17  :  27.  Jesus 
Christ  is  a  light  to  lighten  the  gentiles.  Isa.  49  :  6.  When 
this  great  prophet  came  into  the  world,  then  did  the  day 
spring  from  on  high  visit  us.  Luke,  1  :  78.  The  state  of 
nature  is  a  state  of  alienation  from  and  enmity  against 
God ;  Christ  comes  into  the  world  an  atoning  sacrifice, 


258  THE  METHOD  OF  GRACE.  (Ch.  12 

making  peace  by  the  blood  of  his  cross.  Col.  1  :  20.  All 
the  world  by  nature  are  in  bondage  and  captivity  to  Sa- 
tan ;  Christ  comes  with  kingly  power  to  rescue  sinners 
as  a  prey  from  the  mouth  of  the  terrible  one. 

Let  the  fulness  of  his  offices  as  prophet,  priest  and  king 
be  also  considered,  by  reason  whereof  he  is  able  to  save 
to  the  uttermost  all  that  come  to  God  by  him.  Heb.  7  :  25. 
The  three  offices,  comprising  in  them  all  that  our  souls 
need,  become  a  universal  relief  to  all  our  wants ;  and 
therefore, 

Unspeakably  comfortable  must  the  offices  of  Christ  be 
to  the  souls  of  sinners.  If  light  be  pleasant  to  our  eyes, 
how  pleasant  is  that  light  of  life  springing  from  the  Sun 
of  righteousness  !  Mai.  4  :  2.  If  a  pardon  be  sweet  to  8 
condemned  malefactor,  how  sweet  must  the  sprinkling  of 
the  blood  of  Jesus  be  to  the  trembling  conscience  of  a  law- 
condemned  sinner !  If  a  rescue  from  a  cruel  tyrant  be 
sweet  to  a  poor  captive,  how  sweet  must  it  be  to  the  ears 
of  enslaved  sinners  to  hear  the  voice  of  liberty  and  deli 
verance  proclaimed  by  Jesus  Christ!  Out  of  the  several 
offices  of  Christ,  as  out  of  so  many  fountains,  all  the  pro- 
mises of  the  new  covenant  flow,  as  so  many  soul-refresh- 
ing streams  of  peace  and  joy.  All  the  promises  of  illu- 
mination, counsel  and  direction  flow  out  of  the  propheti- 
cal office ;  all  the  promises  of  reconciliation,  peace,  par- 
don and  acceptation  flow  out  of  the  priestly  office,  with  the 
sweet  streams  of  joy  and  spiritual  comfort  depending 
thereupon ;  all  the  promises  of  converting,  increasing, 
defending,  directing  and  supplying  grace  flow  out  of  the 
kingly  office  of  Christ :  indeed,  all  promises  may  be  re- 
duced to  the  three  offices ;  so  that  Jesus  Christ  must 
needs  be  altogether  lovely  in  his  offices. 

3.  Jesus  Christ  is  altogether  lovely  in  his  relations. 

(1.)  He  is  a  lovely  Redeemer.  He  came  to  open  the  pri- 
son-doors to  them  that  are  bound.  Isaiah,  61 :  1.  This  Re- 
deemer must  be  a  lovely  one,  if  we  consider  the  depth  of 


Ch.12.)  CHRIST    ALTOGETHER    LOVELY.  259 

misery  from  which  he  redeemed  us,  even  "  from  the  wrath 
to  come."  1  Thes.  1  :  10.  How  lovely  was  Titus  in  the 
eyes  of  the  poor  enthralled  Greeks,  whom  he  delivered 
from  their  bondage  !  this  so  endeared  him  to  them,  that 
when  their  liberty  was  proclaimed  they  even  trod  one  an- 
other to  death  to  see  the  herald  that  proclaimed  it ;  and  all 
the  night  following,  with  instruments  of  music,  danced 
about  his  tent,  crying,  with  united  voices,  "  a  Savior,  a 
Savior!" 

Or  whether  we  consider  the  numbers  redeemed,  and 
the  means  of  their  redemption.  "  They  sung  a  new  song, 
saying,  Thou  art  worthy  to  take  the  book,  and  to  open 
the  seals  thereof:  for  thou  wast  slain,  and  hast  redeemed 
us  to  God  by  thy  blood  out  of  every  kindred,  and  tongue, 
and  people,  and  nation."  Rev.  5  :  9.  He  redeemed  us 
not  with  silver  and  gold,  but  with  his  own  precious  blood, 
by  way  of  price,  1  Peter,  1  :  18, 19  ;  with  his  outstretched 
arid  glorious  arm,  by  way  of  power,  Col.  1  :  13  ;  he  re- 
deemed MS  freely,  Eph.  1:7;  fully,  Rom.  8:1;  seasona- 
bly, Gal.  4:4;  and  out  of  special  and  peculiar  love, 
John,  17  :  9.  In  a  word,  he  hath  redeemed  us  for  ever, 
never  more  to  come  into  bondage.  1  Peter,  1:5;  John 
10  :  28.  O  how  lovely  is  Jesus  Christ  in  the  relation  of 
a  Redeemer  to  God's  elect. 

(2.)  He  is  a  lovely  bridegroom  to  all  that  he  espouses 
to  himself.  How  does  the  church  glory  in  him  in  the 
words  following  my  text :  "  This  is  my  Beloved,  and 
this  is  my  Friend,  O  ye  daughters  of  Jerusalem !"  As 
much  as  to  say,  heaven  and  earth  cannot  show  such  an- 
other ;  which  needs  no  fuller  proof  than  the  following 
particulars  : 

He  espouses  to  himself,  in  mercy  and  in  loving-kind- 
ness, such  denied  and  altogether  unworthy  souls  as  we 
are,  Deufr.  7:7;  he  chooseth  us  not  because  we  were, 
but  that  he  might  make  us  lovely,  Eph.  5  :  27  ;  he  pass- 
ed by  us  when  we  lay  in  ruin,  and  said  unto  us,  Live ; 


260  THE     METHOD     OF    GRACE.  (Ch.  12. 

and  that  was  the  time  of  love.  Ezek.  16  :  6.  He  expects 
nothing  from  us,  and  yet  bestows  himself  arid  all  that 
he  has  upon  us.  Our  poverty  cannot  enrich  him,  but 
he  made  himself  poor  to  enrich  us.  2  Cor.  8:9;  1 
Cor.  3  :  22. 

No  husband  loves  the  wife  of  his  bosom  as  Christ  loved 
his  people.  He  loved  the  church  and  gave  himself  for  it. 
Eph.  5  :  25.  No  one  bears  with  weakness  and  provoca- 
tion as  Christ  does ;  the  church  is  called  "  the  Lamb's 
wife."  Rev.  21:9.  No  husband  is  immortal  as  Christ  is ; 
death  separates  all  other  relations,  but  the  soul's  union 
with  Christ  is  not  dissolved  in  the  grave  ;  yea,  the  day  oi 
a  believer's  death  is  his  marriage  day,  the  day  of  his  full- 
est enjoyment  of  Christ.  No  husband  can  say  to  his  wife 
what  Christ  says  to  the  believer,  "  I  will  never  leave  thee 
nor  forsake  thee."  Heb.  13  :  5.  No  bridegroom  advances 
his  bride  to  such  honors  by  marriage  as  Christ  does  ;  h6 
brings  his  people  to  God  as  their  father,  and  from  that 
day  the  glorious  angels  think  it  no  dishonor  to  be  theii 
servants,  Heb.  1:14;  they  admire  the  beauty  and  glory 
of  the  spouse  of  Christ.  Rev.  21  :  9.  No  marriage  was 
ever  consummated  with  such  triumphal  solemnity  as  the 
marriage  of  Christ  and  believers  shall  be  in  heaven. 
"  She  shall  be  brought  to  the  king  in  raiment  of  needle- 
work ;  the  virgins,  her  companions  that  follow  her,  shall 
be  brought  unto  thee.  With  gladness  and  rejoicing  shall 
they  be  brought  :  they  shall  enter  into  the  king's  palace." 
Psalm  45  :  14,  15.  Amongst  the  Jews  the  marriage -house 
was  called  the  house  of  praise ;  there  was  joy  in  all 
hearts,  but  none  like  the  joy  that  will  be  in  heaven  wl  en 
believers,  the  spouse  of  Christ,  shall  be  brought  tLither. 
God  the  Father  will  rejoice  to  behold  the  blessed  accom- 
plishment and  consummation  of  the  glorious  designs  (if  his 
love,  Jesus  Christ,  the  Bridegroom,  will  rejoice  to  see 
the  travail  of  his  soul,  the  blessed  issue  of  all  his  bitter 
pangs  and  agonies.  Isaiah,  53  :  11.  The  Holy  Spirit  will 


Ch.12.)  CHRIST    ALTOGETHER    LOVELY.  261 

rejoice  to  see  the  perfection  of  the  sanctifying  design 
which  was  committed  to  his  hand,  2  Cor.  5:5;  to  see 
the  souls  whom* he  once  found  as  rough  stones,  shine  as 
the  bright  polished  stones  of  the  spiritual  temple.  Angels 
will  rejoice  :  great  was  the  joy  when  the  foundation  of 
this  design  was  laid  in  the  incarnation  of  Christ,  Luke 
2  :  13  ;  great  must  their  joy  be  when  the  top-stone  is  se  . 
up  with  shouting,  crying,  Grace,  grace.  The  saints  them- 
selves shall  rejoice  unspeakably  wrhen  they  shall  enter 
into  the  King's  palace  and  be  for  ever  with  the  Lord.  1 
Thess.  4  :  17. 

(3.)  Christ  is  altogether  lovely,  as  an  Advocate.  "  If 
any  man  sin,  we  have  an  Advocate  with  the  Father,  Jesus 
Christ  the  righteous,  and  he  is  the  Propitiation,"  1  John, 
2:1,  2 ;  it  is  he  who  pleads  the  cause  of  believers  in 
heaven ;  appears  for  them  in  the  presence  of  God  to  pre- 
vent all  new  breaches,  and  continues  the  state  of  friend- 
ship and  peace  between  God  and  us.  He  makes  our  cause 
his  own,  arid  acts  for  us  in  heaven  as  for  himself.  Heb. 
4  :  15.  He  is  touched  with  the  tender  sense  of  our  trou- 
bles and  dangers,  and  is  not  only  one  with  us  by  way  of 
representation,  but  also  in  sympathy  and  affection.  He 
follows  our  suit  in  heaven  as  his  great  design  and  busi- 
ness ;  therefore,  in  Heb.  7  :  25,  he  is  said  to  "  live  for  ever 
to  make  intercession  for  us,"  as  if  our  concerns  were  so 
regarded  by  him  there  that  he  gives  himself  wholly  to 
that  work. 

He  pleads  the  cause  of  believers  by  his  blood.  We  are 
said  to  be  come  to  the  blood  of  sprinkling  that  speaketh 
better  things  than  that  of  Abel.  Heb.  12  :  24.  Every 
wound  he  received  for  us  on  earth  is  opened  to  plead 
with  God  on  our  behalf  in  heaven;  hence  it  is  that,  in 
Rev.  5  :  6,  he  is  represented  standing  before  God  as  a 
lamb  that  had  been  slain  ;  as  it  were  exhibiting  in  heaven 
those  deadly  wounds  received  on  earth  from  the  justice 
of  God  on  our  account.  Other  advocates  spend  their 


262  THE  METHOD  OF  GRACE.  (,Ch.  12 

breath,  Christ  his  blood.  He  pleads  the  cause  of  believ- 
ers freely.  In  a  word,  he  obtains  for  us  all  the  mercies 
for  which  he  pleads ;  no  cause  which  he  undertakes  can 
fail.  Rom.  8  :  33,  34.  O  what  a  lovely  Advocate  is  Christ 
for  believers. 

^4.)  Christ  is  altogether  lovely  in  the  relation  of  a 
Friend,  for  in  this  relation  he  is  pleased  to  own  his  peo- 
ple. Luke,  12  :  4.  There  are  certain  things  in  which  one 
friend  manifests  his  affection  and  friendship  to  another 
but  none  like  Christ. 

No  friend  is  so  open-hearted  to  his  friend  as  Christ  is  to 
his  people  ;  he  reveals  the  very  counsels  and  secrets  of 
his  heart  to  them.  "  Henceforth  I  call  you  not  servants ; 
for  the  servant  knoweth  not  what  his  Lord  doeth  :  but  I 
have  called  you  friends  ;  for  all  things  that  I  have  heard 
of  my  Father  I  have  made  known  unto  you."  Joh.15: 15. 
No  friend  in  the  world  is  so  bountiful  to  his  friend  as 
Jesus  Christ  is  to  believers.  "  Greater  love  hath  no  man 
than  this,  that  a  man  lay  down  his  life  for  his  friends." 
John,  15  :  13.  He  has  exhausted  the  precious  treasures 
of  his  invaluable  blood  to  pay  our  debts.  O  what  a  lovely 
friend  is  Jesus  Christ  to  believers. 

No  friend  sympathizes  so  tenderly  with  his  friend  in 
affliction.  In  all  our  afflictions  he  is  afflicted.  Heb.  4  :  15. 
He  feels  all  our  sorrows,  wants,  and  burdens  as  his  own. 
Whence  it  is  that  the  sufferings  of  believers  are  called 
the  sufferings  of  Christ.  Col.  1  :  24. 

No  friend  in  the  world  takes  the  complacency  in  his 
friend  that  Jesus  Christ  does  in  believers.  How  is  the 
Lord  Jesus  pleased  to  glory  in  his  people  !  how  is  he  de- 
lighted with  those  gracious  ornaments  which  himself  be- 
stows upon  them ! 

No  friend  in  the  world  loves  his  friend  with  so  fervent 
and  strong  affection  as  Jesus  Christ  loves  believers.  Ja- 
cob loved  Rachel,  and  endured  for  her  sake  the  parch- 
ing heat  of  summei*  and  cold  of  winter  ;  but  Christ  en- 


Ch.  12.)  CHRIST    ALTOGETHER    LOVELY.  263 

dured  the  storms  of  the  wrath  of  God,  the  heat  of  his 
indignation  for  our  sakes.  David  manifested  his  love  to 
Absalom  in  wishing,  "  O  that  I  had  died  for  thee  !"  Christ 
manifested  his  love  to  us  in  death  itself,  in  our  stead  and 
for  our  sakes. 

No  friend  in  the  world  is  so  constant  and  unchangeable 
in  friendship  as  Christ.  "  Having  loved  his  own  whifih 
were  in  the  world,  he  loved  them  unto  the  end."  Johr., 
13  :  1.  He  bears  with  millions  of  provocations  and  inju- 
ries, and  yet  will  not  break  friendship  with  his  people. 
Peter  denied  him,  yet  he  did  not  disown  him. 

I  might  farther  show  the  loveliness  of  Christ  in  his  or- 
dinances and  in  his  providences,  in  his  communion  with 
us  and  communications. to  us,  but  there  is  no  end  to  the 
account  of  Christ's  loveliness ;  I  will  rather  choose  to 
press  believers  to  their  duties  towards  this  altogether 
lovely  Savior. 

INFERENCE  1.  Is  Jesus  Christ  altogether  lovely,  then  I 
beseech  you  set  your  souls  upon  Mm.  Methinks  such  an 
object  as  here  represented  should  compel  love  from  the 
coldest  and  hardest  heart.  Away  with  this  vain,  deceitful 
world,  which  deserves  not  the  thousandth  part  of  the 
love  you  give  it ;  let  all  stand  aside  and  give  way  to 
Christ.  O  did  you  but  know  his  worth  and  excellency, 
what  he  is  in  himself,  what  he  has  done  for  and  deserv- 
ed from  you,  you  would  need  no  arguments  of  mine  to 
persuade  you  to  love  him. 

2.  Esteem  nothing  lovely  but  as  it  is  enjoyed  in  Christ, 
or  improved  for  him.    Love  nothing  for  itself,  as  separate 
from  Jesus  Christ.    We  all  sin  in  the  excess  of  our  affec- 
tions towards  earthly  objects,  and  in  transferring  to  them 
the  love  which  we  owe  to  Christ  alone. 

3.  Let  us  all  be  humbled  for  the  baseness  of  our  hearts, 
that  are  so  free  in  their  affections  to  trifles,  and  so  hard  to 
be  persuaded  to  the  love  of  Christ.    O  how  many  pour  out 
streams  of  love  and  delight  upon  earthly  objects,   whilst 


264  THE     METHOD    OF    (JRACE.  ^Ch.  12. 

no  arguments  can  draw  forth  one  drop  of  love  from  their 
obdurate  and  unbelieving  hearts  to  Jesus  Christ  !  I  have 
read  of  one  Joannes  Mollius,  who  was  observed  to  go 
often  alone  and  to  weep  bitterly ;  and  being  pressed  by 
a  friend  as  to  the  cause  of  his  troubles ;  O  !  said  he,  it 
giieves  me  that  I  cannot  bring  this  heart  of  mine  to  love 
J'esus  Christ  more  fervently. 

4.  Represent  Christ  as  he  is  to  the  world,  by  your  con- 
duct towards  Mm.    Is  he   altogether  lovely  ;  let   all  the 
world  see  and  know  that  he  is  so,  by  your  delight  in  him 
and  communion  with  him,  your  zeal  for  him,  and  readi- 
ness to  part  with   any  other   lovely  thing  upon  his  ac- 
count ;   convince  them  how  much  your  beloved  is  better 
than  any  other  beloved  ;  display  his  glorious  excellen- 
cies in  your  heavenly  conversation  ;  hold  him   forth   to 
others  as  he  is  in  himself,  altogether  lovely.     See  that 
you  "  walk  worthy  of  the  Lord  unto  all  pleasing."    Col. 
1  :  10.     Show  forth  the  praises    of  Christ,   1  Pet.  2  :  9. 
Let  not  that  worthy  name  be  blasphemed  through  you. 
James,  2  :  7.    He  is    glorious  in  himself,-  and  will  put 
glory  upon  you  :  take  heed  ye  put  not  shame  and  disho- 
nor upon  him ;  he  hath  committed  his  honor  to  you,  do 
not  betray  that  trust. 

5.  Never  be  ashamed  to  own  Christ.  He  can  never  be  a 
shame  to  you ;  it  will  be  your  great  sin  to  be  ashamed  of 
him.    Some  men  glory  in  their  shame  ;  be  not  you  asham- 
ed of  your  glory :  if  you  are  ashamed  of  Christ  now, 
he  will  be  ashamed  of  you  when   he   shall  appear  in  his 
own  glory   and    the    glory  of  all   his    holy    angels.    Be 
ashamed  of  nothing  but  sin  ;   and  among  other  sins,  be 
ashamed  especially  for  this  sin,  that  you  have  no  mere 
love  for  him  who  is  altogether  lovely.  . 

6.  Be  willing  to  leave  every  thing  that  is  lovely   upon 
earth,  that  you  may  be  with  the  altogether  lovely  Lord  Je- 
sus Christ  in  heaven.  Lift  up  your  voices  with  the  church, 
Rev.  20  :  20,  "  Come,  Lord  Jesus,  come  quickly."    It  is 


Ch.13.)  CHRIST,    THE    DESIRE    OF    NATIONS.  265 

true,  you  must  pass  through  the  pangs  of  death  into  his 
bosom  and  enjoyment;  but  it  is  worth  suffering  much 
more  than  that  to  be  with  Jesus.  "  The  Lord  direct 
your  hearts  into  the  love  of  God  and  into  the  patient 
waiting  for  Christ."  2  Thes.  3  :  5. 

7.  As  you  would  be  lovely  in  the  sight  of  God  and  mant 
strive  to  be  like  Christ.    Certainly  it  is  the  Spirit  of  Christ 
within  you,  and  the  beauty  of  Christ  upon  you,  which 
only  can  make  you  lovely ;  the  more  you  resemble  him 
in  holiness  the  more  will  you  manifest  of  true  excellence  ; 
and  the.  more    frequent  and   spiritual  your  communion 
with  Christ,  the  more  of  the  loveliness  of  Christ  will  be 
stamped  upon  your  spirits,  changing  you  into  the  same 
image,  from  glory  to  glory. 

8.  Let  the  loveliness  of  Christ  draiv  all  men  to  him.    Is 
loveliness  in  the  creature  so  attractive  1     And  can  the 
transcendent   loveliness    of  Christ   draw   none  ]    O  the 
blindness  of  man  !     If  you  see  no  beauty  in  Christ  that 
you  should  desire  him,  it  is  because  the  god  of  this  world 
hath  blinded  your  minds. 


CHAPTER  XIII. 

FOURTH  TITLE  OF  CHRIST "THE  DESIRE  OF  ALL  NATIONS. 

And  the  Desire  of  all  nations  shall  come.    Haggai,  2  :  7. 

The  chapter  preceding  our  text  is  mainly  spent  in  re- 
proving the  negligence  of  the  Jews,  who,  being  discou- 
raged from  time  to  time,  had  delayed  rebuilding  the 
temple,  and  in  the  mean  time  employed  their  care  and 
cost  in  building  and  adorning  their  own  houses  ;  but  at 
last  being  persuaded  to  set  about  the  work,  they  met 

Method  of  Grace. 


266  THE    METHOD    OF    GRACE.  ^Ck  13 

with  this  discouragement,  that  such  was  the  poverty  of 
the  time  that  the  second  structure  would  no  way  corres 
pond  with  the  magnificence  and  splendor  of  the  first. 
In  Solomon's  days  the  nation  was  wealthy,  now  it  was 
poor;  so  that  there  would  be  no  proportion  between  the 
second  and  the  first.  To  this  discouragement  the  prophet 
applies  the  relief,  that  whatever  was  wanting  in  external 
pomp  and  glory  should  be  more  than  recompensed  by 
the  presence  of  Jesus  Christ  in  this  second  temple,  for 
"  the  Desire  of  all  nations,'*  said  he,  shall  come  into 
it ;  which,  by  the  way,  may  give  us  this  useful  lesson, 
that  the  presence  of  Jesus  Christ  gives  a  more  real  and 
excellent  glory  to  places  of  worship  than  any  external 
beauty  whatsoever  can  bestow  upon  them.  Our  eyes,  like 
the  disciples,  are  apt  to  be  dazzled  with  the  goodly  stones 
of  the  temple,  and  in  the  mean  time  to  neglect  and 
overlook  that  which  gives  it  the  greatest  honor  and 
beauty. 

In  these  words  we  have  both  a  description  of  Christ 
and  an  index  pointing  at  the  time  of  his  incarnation  :  he 
is  called  "  the  Desire  of  all  nations ;"  and  the  time  of 
his  coming  in  the  flesh  is  plainly  intimated  to  be  whilst 
the  second  temple  should  be  standing.  Here  then  we 
find  just  cause  to  bemoan  the  blindness  that  is  happened 
to  the  Jews,  who,  owning  the  truth  of  this  prophecy,  and 
not  able  to  deny  the  destruction  of  the  second  temple 
many  hundred  years  since,  yet  will  not  be  persuaded  to 
acknowledge  the  incarnation  of  the  true  Messiah. 

Christ,  called  "the  Desire  of  all  nations"  was  to  come 
into  the  world  in  the  time  of  the  second  temple,  and  after 
grievous  concussions  and  revolutions  which  were  to  make 
way  for  his  coming  ;  for  so  our  prophet  here  speaks,  "  I 
will  shake  all  nations,  and  the  Qesire  of  all  nations  shall 
come,"  to  which  the  apostle  alludes,  Heb.  12 :  26,  apply- 
ing this  prophecy  to  Jesus  Christ,  here  called  the  "  De- 
sire of  all  nations :"  putting  the  act  for  the  object,  desire 


Ch.  13.)  CHRIST,    THE    DESIRE    OF    NATIONS.  267 

for  the  thing  desired.  As  in  Ezek.  24  :  16,  "  the  desire  of 
thine  eyes,"  is  the  desirable  wife  of  thy  bosom ;  so  here, 
the  "  Desire  of  all  nations,"  is  Christ,  the  object  of  the 
desires  of  God's  people  in  all  nations  of  the  world.  From 
this  we  learn  that 

The  desires  of  God's  people  in  all  kingdoms,  and  among  all 
nations  of  the  earth,  are  and  shall  be  drawn  out  and 
fixed  upon  the  Lord  Jesus  Christ. 

The  merciful  God,  beholding  the  universal  ruin  of  the 
world  by  sin,  has  provided  a  universal  remedy  for  his 
own  elect  in  every  part  of  the  earth.  Christ  is  not  given 
to  any  one  nation  in  the  world,  but  intended  to  be  God's 
salvation  to  the  ends  of  the  earth  :  "  There  is  neither 
Greek  nor  Jew,  Barbarian,  Scythian,  bond  nor  free  ;  but 
Christ  is  all,  and  in  all.  Col.  2:11.  In  the  explication  oi 
this  point  two  things  must  be  inquired  into  :  why  Christ 
is  called  the  Desire  of  all  nations;  and  upon  what  ap- 
count  the  people  of  God,  in  all  nations,  desire  him. 

I.  WHY    HE    IS    CALLED    THE    DESIRE    OP    ALL    NATIONS, 

arid  what  that  phrase  may  import ;  and  there  are  divert 
things  that  are  supposed  or  included  in  it. 

1.  That  God  the  Father  has  appointed  him  as  a  reme- 
dy for  the  sins  and  miseries  of  his  people  in  all  parts  of 
the  world.  So  in  the  covenant  of  redemption  between  the 
Father  and  the  Son  the  Lord  expresses  himself,  "  It  is  a 
light  thing  that  thou  shouldest  be  my  servant,  to  raise  up 
the  tribes  of  Jacob  and  to  restore  the  preserved  of  Israel: 
I  will  also  give  thee  for  a  light  to  the  Gentiles,  that  thou 
mayest  be  my  salvation  unto  the  end  of  the  earth."  Isa. 
49:6.  So  that  prophecy,  "  He  shall  sprinkle  many  na- 
tions." Isa.  52  :  15.  If  God  had  not  appointed  him  for, 
he  could  not  be  desired  by  all  nations. 

And,  indeed,  herein  the  grace  of  God  admirably  shines 
forth  in  the  freeness  of  it,  that  even  the  most  barbarous 


208  THE    METHOD    OF    GRACE.  (Cb.13. 

nations  are  not  excluded  from  the  benefits  of  redemption 
by  Christ.  This  is  what  the  apostle  admires,  that  Christ 
should  be  "  preached  unto  the  Gentiles,"  1  Tim.  3  :  16,  to 
people  who  seemed  to  be  lost  in  the  darkness  of  idolatry. 
E  ven  for  them  Christ  was  given  by  the  Father.  "  Ask  of 
me  and  I  shall  give  thee  the  heathen  for  thine  inheritance 
and  the  uttermost  parts  of  the  earth  for  thy  possession." 
Psalm  2  :  8. 

2.  Christ,  the  Desire  of  all  nations,  plainly  indicates 
the  sufficiency  there  is  in  him  to  supply  the  wants  of  the 
whole  world.    As  the  sun  in  the  heavens  suffices  all  na- 
tions for  light  and  influence,  so  does  the  Sun  of  righteous- 
ness suffice  for  the  redemption,  justification,  sanctification 
and  salvation  of  the  people  of  God  all  over  the  world. 
"  Look  unto  me  and  be  ye  saved,  all   the  ends  of  the 
earth."  Isa.  45  :  22. 

3.  It  implies  the  reality  of  godliness.    It  shows  that  re- 
ligion is  no  fancy,  as  the  atheistical  world  would  persuade 
us ;  for  this  appears  in  the  uniform  effects  of  it  upon  the 
hearts  of  all  men,  in  all  nations  of  the  world,  that  are 
truly  religious.    All  their  desires,  like  so  many  needles 
touched  by  one  and  the  same  loadstone,  move  towards 
Jesus  Christ.    Were  it  possible  for  the  people  of  God  of 
all  nations,  kindreds  and  languages  in  the  world  to  meet 
in  one  place,  and  there  compare  the  desires  and  workings 
of  their  hearts,  though  they  never  saw  each  other's  faces 
nor  heard  each  other's  names,  yet,  as  face  answers  to 
face  in  a  glass,  so  would  their  desires  after  Christ  answer 
co  each  other.    All  hearts  work  after  him  in  the  game 
manner ;  what  one  says,  all  say  :  these  are  my  troubles 
and  burdens,  these  my  wants  and  miseries;  these  my  de- 
sires and  fears  :  one  and  the  same  Spirit  works  in  all  be- 
lievers throughout  the  world ;  which  could  never  be  if 
religion  were  but  a  fancy,  as  some  call  it. 

4.  Christ,  the  Desire  of  all  nations,  implies  the  vast  ex- 
tent of  his  kingdom  in  the  world.    Out  of  every  nation 


Ck?3)  CHRIST,    THE    DESIRE    OF    NATIONS.  269 

under  heaven  some  shall  be  brought  to  Christ,  and  to 
heaven  by  him;  and  though  the  number  of  God's  people, 
compared  with  the  multitudes  of  the  ungodly  in  all  na- 
tions, be  but  a  remnant,  a  little  flock,  and  in  that  com 
parative  sense  there  are  few  that  shall  be  saved;  yet 
considered  absolutely  and  in  themselves,  they  are  a  vast 
multitude  which  no  man  can  number.  "  Many  shall  come 
from  the  east,  and  from  the  west,  and  shall  sit  down  with 
Abraham,  and  Isaac,  and  Jacob,  in  the  kingdom  of  hea 
ven."  Mat.  8:11.  In  order  to  this,  the  Gospel,  like  the 
sun  in  the  heavens,  encircles  the  world.  It  arose  in  the 
east  and  takes  its  course  towards  the  western  world; 
rising  by  degrees  upon  the  remote,  idolatrous  nations  of 
the  earth ;  out  of  all  which  a  number  is  to  be  saved. 
Even  "Ethiopia  shall  stretch  out  her  hands  unto  God/' 
Psalm  68  :  31.  And  this  consideration  should  move  us 
to  pray  earnestly  for  the  poor  heathen  who  yet  sit  in 
darkness  and  the  shadow  of  death ;  there  is  yet  hope 
for  them. 

5.  It  shows  that  when  God  opens  the  eyes  of  men  to  see 
their  sin  and  danger,  nothing  but  Christ  can  give  them 
satisfaction :  it  is  not  the  fertility,  riches  and  pleasures 
the  inhabitants  of  any  kingdom  of  the  world  enjoy  that 
can  satisfy  the  desires  of  their  souls.  When  God  touches 
their  hearts  with  the  sense  of  sin  and  misery,  Christ  and 
none  other  is  desirable  and  necessary  in  the  eyes  of  such 
persons.  Many  kingdoms  of  the  world  abound  with  rich- 
es and  pleasures,  and  to  many  of  them  scarcely  any 
thing  is  left  to  desire  that  the  world  can  afford.  Yet  all 
this  can  give  no  satisfaction  without  Jesus  Christ,  the 
Desire  of  all  nations,  when  once  they  come  to  see  the 
necessity  and  excellence  of  him  :  then  take  the  world 
who  will,  they  must  have  Christ,  the  desire  of  their  souls. 

But  there  lies  an  objection  against  this  truth,  which 
must  be  solved.  "  If  Christ  be  the  Desire  of  all  nations, 
how  comes  it  to  pass  that  Jesus  Christ  finds  no  entertain 


27C  THE  METHOD  OF  GRACE.  (Ch.  la 

ment  in  so  many  nations  of  the  world,  among  whom  Chris- 
tianity is  hissed  at  and  Christians  are  not  tolerated  V 

We  must  remember,  the  nations  of  the  world  have 
their  times  and  seasons  of  conversion.  Those  that  once 
embraced  Christ  have  now  lost  him,  and  idols  aib  now 
set  up  in  the  places  where  he  was  once  worshipped.  The 
sun  of  the  Gospel  is  gone  down  upon  them,  and  now 
shines  in  another  hemisphere ;  and  so  the  nations  of  the 
world  have  their  distinct  days  and  seasons  of  illumina- 
tion. The  Gospel,  like  the  sea,  gains  in  one  place  while 
it  loses  in  another ;  and  in  the  times  and  seasons  ap- 
pointed by  the  Father  they  come  successively  to  be  en- 
lightened in  the  knowledge  of  Christ ;  and  then  shall  the 
promise  be  fulfilled,  "  Thus  saith  the  Lord,  the  Redeem 
er  of  Israel,  and  his  holy  One,  to  him  whom  man  des- 
piseth,  to  him  whom  the  nation  abhorreth,  to  a  servant 
of  rulers ;  kings  shall  see  and  arise,  princes  also  shall 
worship,  because  of  the  Lord  that  is  faithful."  Isa.  49 :  7. 

Let  it  also  be  remembered,  that  though  Christ  is  re- 
jected by  the  rulers  and  body  of  many  nations;  yet  he  is 
the  desire  of  all  the  people  of  God  dispersed  and  scatter- 
ed among  those  nations. 

II.  We  are  to  inquire    UPON  WHAT  ACCOUNT  CHRIST 

BECOMES    THE    DESIRE    OF    ALL  NATIONS,  Or  of  all  those  in 

all  the  nations  of  the  world  that  belong  to  the  election  of 
grace.  And  the  true  reason  is,  because  Christ  only  has 
that  in  himself  which  relieves  their  wants  and  answers  to 
all  their  need. 

1.  They  are  all,  by  nature,  under  condemnation,  Horn 
5  :  16,  18,  under  the  curse  of  the  law ;  against  which  no- 
thing is  found  in  heaven  or  earth  able  to  relieve  their 
consciences  but  the  blood  of  sprinkling,  the  pure  and 
perfect  righteousness  of  the  Lord  Jesus  :  and  hence  it  is 
that  Christ  becomes  so  desirable  in  the  eyes  of  poor  sin- 
ners all  the  world  over.  If  any  thing  in  nature  could  be 
found  to  pacify  and  relieve  the  consciences  of  men  from 


Ch.  13./  CHRIST,    THE    DESIRE    OP    NATIONS.  271 

guilt  and  fear,  Christ  would  never  be  desirable  in  their 
eyes ;  but  finding  no  other  remedy  but  the  blood  of  Jesus, 
*,o  him  shall  all  the  ends  of  the  earth  look  for  righteous- 
ness and  for  peace. 

2.  All  nations  of  the  world  are  polluted  with  sin  bolh 
by  nature  and  practice,  which  they  shall  see  and  bitteily 
bewail  when  the  light  of  the  Gospel  shall  shine   amor.g 
them  ;  -and  the  same  light  by  which  this  shall  be  discov- 
ered will  also  discover  the  only  remedy  of  this  evil  to  lie 
in  the  Spirit  of  Christ,  the  only  fountain  opened  to  all  na- 
tions for  sanctification  and  cleansing ;  and  this  will  make 
the  Lord  Jesus  incomparably  desirable  in  their  eyes.     O 
how  welcome  will  he  be  that  cometh  unto  them,  not  by 
blood  only,  but  by  water  also.   1  John,  5  :  6. 

3.  When  the  light  of  the  Gospel  shall  shine  upon  the 
nations,  they  shall  see  that  by  reason  of  sin  they  are 
all  barred  out  of  heaven ;  that  those  doors  are  chained 
against  them,  and  none  but  Christ  can  open  an  entrance 
for  them  into  the  kingdom  of  God :  that  no  man  cometh 
to  the  Father  but  by  him,  John,  14  :  6,  neither  is  there 
any  name  under  heaven  given  among  men  whereby  they 
must   be  saved,   but  the    name  of  Christ.    Acts,  4  :  12. 
Hence  the  hearts  of  sinners  shall  pant  after  him  as  a  hart 
panteth  for  tbe  water- brooks. 

INFERENCE  1.  Is  Christ  the  desire  of  all  nations  1  how 
vile  a  sin  is  it  then  in  any  nation,  upon  whom  the  light  oj 
the  Gospel  lias  shone,  to  reject  Jesus  Christ  ?  These  say, 
"  Depart  from  us,  for  we  desire  not  the  knowledge  of  thy 
ways."  Jo\>,  21  :  14.  They  thrust  away  his  worship,  gov- 
ernment, and  servants  from  amongst  them ;  and  in  effect 
say,  "  We  will  not  have  this  man  to  reign  over  us/' 
Luke,  19  :  14.  Thus  did  the  Jews,  they  put  away  Christ 
from  among  them,  and  thereby  judged  themselves  un- 
worthy of  eternal  life.  Acts,  13  :  46.  This  is  at  once  a 
[earful  sin  and  a  dreadful  sign.  How  soon  did  vengeance 
overtake  them  like  the  overthrow  of  Sodom  !  O  let  it  bo 


272  THE  METHOD  OF  GRACE.  (Ck.13, 

for  a  warning  to  all  nations  to  the  end  of  the  world.  He 
would  have  gathered  the  children  of  Israel  under  his 
wings  as  a  hen  doth  her  brood,  even  when  the  Roman 
eagle  was  hovering  over  them,  but  they  would  not : 
therefore  their  houses  were  left  unto  them  desolate,  their 
city  and  temple  made  an  heap. 

2.  If  Jesus  Christ  be  the  desire  of  all  nations,  how  in 
comparably  happy  must  that  nation  be  that  enjoys  Christ  in 
the  power  and  purity  of  his  gospel-ordinances  !    If  Chris? 
under  a  vail  made  Canaan  a  glorious  land,  Dan.  11 :  41, 
what  a  glorious  place  must  that  nation  be  which  beholds 
him  with  open  face  in  the  bright  sunshine   of  the  Gos- 
pel !    O  my  country,  know  thy  happiness  and  the  day  of 
thy  visitation  :  what  others  desired  thou  enjoyest :  pro 
voke  not  the  Lord  Jesus  to  depart  from  thee  by  corrupt- 
ing his  worship,  longing  after  idolatry,  abusing  his  mes- 
sengers and  oppressing  his  people,  lest  his  soul  depart 
from  thee. 

3.  If  Christ  be  the  desire  of  all  nations,  examine  whe- 
ther lie  be  the  desire  of  your  soul  in  particular,  else  you 
shall  have  no  benefit  by  him.      Are  your  desires  after 
Christ  true  spiritual   desires]    Reflect,   I  beseech  you, 
upon  the  frame  and  temper  of  your  heart.    Can  you  say 
of  your  desires  after  Christ  as  Peter  did  of  his  love  to 
Christ  1    Lord,  thou  knowest  all  things  ;  thou  knowest 
that  I  desire  thee.    Try  your  desires,  as  to  their  sincerity, 
by  the  following  tests  : 

Are  they  ardent  ?  Has  Christ  the  supreme  place  in 
your  desires  ]  Do  you  esteem  all  things  but  dross  in 
comparison  of  the  excellency  of  Jesus  Christ  your  Lon\? 
Phil.  3:8.  Is  he  to  you  as  the  refuge-city  to  the  man- 
slayer  1  Heb.  6:18;  as  a  spring  of  water  in  a  dry  place, 
as  the  shadow  of  a  great  rock  in  a  weary  land  1  Isa. 
32  :  2.  Such  vehement  desires  are  true  desires. 

Are  your  desires  after  Christ  universal  ?  is  every  thing 
in  Christ  desirable  in  your  eyes  1  The  hypocrite  is  for  a 


Ch.  13.)  CHRIST,    THE    DESIRE    OP    NATIONS.  273 

divided  Christ ;  he  would  be  called  by  his  name,  but 
trusts  in  himself.  If  his  holiness  and  government,  his  cross 
and  sufferings  are  desirable  for  his  sake,  such  universal 
desires  are  right  desires. 

Do  your  desires  after  Christ  lead  you  to  effort,  to  use 
all  the  means  of  accomplishing  what  you  desire  ?  You 
say  you  desire  Christ,  but  what  will  you  do  to  obtain 
your  desire  ?  If  you  seek  him  carefully  and  incessantly 
in  all  the  ways  of  duty ;  if  you  will  strive  in  prayer,  labor 
to  believe,  cut  off  right  hands  and  pluck  out  right  eyes, 
that  is,  be  willing  to  part  with  the  most  profitable  and 
pleasant  ways  of  sin  that  you  may  enjoy  Christ,  the  de- 
sire of  your  souls,  then  are  your  desires  right. 

Are  your  desires  after  Christ  permanent,  or  only  a  sud- 
den fit  which  goes  off  again  without  effect  ]  If  your  de- 
sires after  Christ  abide  in  your  heart,  if  your  longings  are 
at  all  times  for  him,  then  are  your  desires  right.  Christ 
always  dwells  in  the  desires  of  his  people ;  they  can  feel 
him  in  their  desires  when  they  cannot  discern  him  in 
their  love  or  delight. 

Will  your  desires  after  Christ  admit  no  satisfaction  noi 
find  rest  any  where  but  in  the  enjoyment  of  Christ  1  then 
are  your  desires  right.  The  soul  that  desires  Christ  can 
never  be  at  rest  till  it  come  home  to  Christ.  2  Cor.  5  :  2, 
6  ;  Phil.  1  :  23.  The  devil  can  satisfy  others  with  the 
riches  and  pleasures  of  this  world,  as  children  are  quieted 
with  toys ;  but  if  nothing  but  Christ  can  satisfy  and  ter- 
minate your  desires,  surely  such  desires  are  right. 

Do  your  desires  after  Christ  spring  from  a  deep  sense 
of  your  need  of  Christ  ]  Has  conviction  opened  your  eyes 
to  see  your  misery,  to  feel  your  burdens,  and  to  make 
you  sensible  that  your  remedy  lies  only  in  the  Lord 
Jesus  1  then  are  your  desires  right.  Bread  and  water  are 
made  necessary  and  desirable  by  hunger  and  thirst.  By 
these  things  try  the  truth  of  your  desires  after  Christ. 

4.  Do  you  indeed,  upon  serious  trial,  find  in  you  sncli 
12* 


274  THE    METHOD    OF    GRACE.  ( Ch.  13. 

desires  after  Christ  as  above  described  1  O  bless  the 
Lord  for  that  day  wherein  Christ,  the  desire  of  all  na 
tions,  became  the  desire  of  your  souls;  and  for  your  com- 
fort know  that  you  are  happy  and  blessed  souls  at  present. 

Blessed  in  this,  that  your  eyes  have  been  opened  to 
see  both  the  want  and  worth  of  Christ.  Had  not  Christ 
applied  his  precious  eye-salve  to  the  eyes  of  your  mind, 
you  would  never  have  desired  him ;  you  would  have  said, 
"  He  hath  no  form  nor  comeliness,  and  when  we  shall  see 
him  there  is  no  beauty 'that  we  should  desire  him  :"  Isaiah, 
53  :  2 ;  or  as  they  to  the  spouse,  "  What  is  thy  beloved 
more  than  another  beloved  ]"  Sol.  Song,  5:9.  O  blessed 
souls,  enlightened  of  the  Lord  to  see  those  things  that 
are  hid  from  them  that  perish  !  You  are  blessed  in  that 
your  desires  after  Christ  are  a  sure  evidence  that  the  de- 
sire of  Christ  is  towards  you.  We  may  say  of  desires  as 
it  is  said  of  love,  we  desire  him  because  he  first  desired 
us  :  your  desires  after  Christ  are  inflamed  from  the  de- 
sires of  Christ  after  you.  You  are  blessed  in  that  your 
desires  shall  surely  be  satisfied.  "  Blessed  are  they  which 
hunger  and  thirst  after  righteousness,  for  they  shall  be 
filled."  Matt.  5:6.  "  The  desire  of  the  righteous  shall 
be  granted."  Prov.  10  :  24.  God  never  raised  such  de- 
sires as  these  in  the  souls  of  his  people  to  be  a  torment 
to  them  for  ever. 

You  are  blessed,  in  that  God  hath  guided  your  desires 
to  make  the  best  choice  that  ever  was  made,  whilst  the  de- 
sires of  others  are  eagerly  set  upon  gaining  riches,  plea- 
sure and  honor  in  the  world.  Any  good  will  satisfy  some 
men.  Happy  soul,  if  none  but  Christ  can  satisfy  thee ! 
Psalm  4  :  6.  You  are  blessed,  in  that  there  is  a  work  of 
grace  certainly  wrought  upon  thy  soul;  and  these  very 
desires  after  Christ  are  a  part  thereof.  Blessed,  in  that 
these  desires  after  Christ  keep  thy  soul  active  and  work- 
ing after  him  continually  in  the  way  of  duty.  One  thing 
have  I  desired,  that  will  I  seek  after.  Psalm  27  :  4.  De- 


Ch.  13.)  CHRIST,    THE    DESIRE    OF    NATIONS  275 

sire  will  be  a  continual  spring  tc  diligence  and  industry 
in  the  way  of  duty  ;  the  desire  of  the  end  quickeneth  to 
the  use  of  means.  Prov.  IS  :  1.  Others  may  fall  asleep 
and  cast  off  duty,  but  it  will  be  hard  for  those  to  do  so 
whose  souls  burn  with  desire  after  Christ.  You  are  also 
blessed,  in  that  your  desires  after  Christ  will  make  death 
much  the  sweeter  and  easier  to  you.  I  desire  to  be  dis- 
solved and  to  be  with  Christ,  which  is  far  better.  Phil. 
1  :  23.  When  a  Christian  was  once  asked  whether  he 
;vas  willing  to  die  1  he  returned  this  answer,  Let  him  be 
inwilling  to  die  who  is  unwilling  to  go  to  Christ.  And 
aiuch  like  it  was  that  of  another,  I  refuse  this  life,  to  live 
A'ith  Christ. 

5.  Let  me  exhort  and  persuade  all  to  make  Jesus  Christ 
lie  desire  and  choice  of  their  souls.  This  is  the  main  scope 
.nd  design  of  the  Gospel.  And  O  that  I  could  effectually 
,ress  home  this  exhortation  upon  your  hearts.  Every 
Creature  naturally  desires  its  own  preservation ;  do  not 
*ou  desire  the  preservation  of  your  precious  and  immor- 
tal souls  ]  If  you  do,  then  make  Christ  your  desire  and 
choice,  without  whom  they  can  never  be  preserved.  Jude, 
1.  Do  not  your  souls  earnestly  desire  the  bodies  they 
live  in  ]  How  tender  are  they  of  them,  how  careful  to 
provide  for  them  1  though  they  pay  a  dear  rent  for  these 
tenements  they  live  in.  And  is  not  union  with  Christ  in- 
finitely more  desirable  than  the  union  of  soul  and  body  1 
O  covet  union  with  him  !  then  shall  your  souls  be  happy 
when  your  bodies  drop  from  them  at  death,  2  Cor.  5  : 
1,  3 ;  yea,  soul  and  body  shall  be  happy  with  him  for 
evermore. 

How  do  the  men  of  this  world  desire  the  enjoyments 
of  it  ]  They  rise  early,  sit  up  late,  eat  the  bread  of  care- 
fulness ;  and  all  this  for  very  vanity.  Shall  a  worldling  do 
more  for  earth  than  you  for  heaven  1  Shall  the  creature 
be  so  earnestly  desired  and  Christ  neglected  1  What  do 
all  your  desires  in  this  world  benefit  you  if  you  go  christ- 


276  THE    METHOD    OF    GRACE.  (Ch.  13 

less  1  Suppose  you  had  the  desire  of  your  hearts  in  these 
things,  how  long  should  you  have  comfort  in  them  if  you 
have  not  Christ  1 

Does  Christ  desire  you,  who  have  nothing  lovely  or 
.desirable  in  you  1  And  have  you  no  desires  after  Christ, 
the  most  lovely  and  desirable  one  in  both  worlds  1  How 
absolutely  necessary  is  Jesus  Christ  to  your  souls  !  Bread 
and  water,  breath  and  life  are  not  so  necessary  as  Christ. 
"  One  thing  is  needful,"  Luke,  10  :  42,  and  that  one  thing 
is  Christ.  If  you  fail  in  your  desires  in  other  things  you 
may  yet  be  happy ;  but  if  you  have  not  Christ  you  are 
undone  for  ever.  How  great  are  the  benefits  that  will  re- 
dound to  you  by  Jesus  Christ !  In  him  you  have  a  rich 
inheritance  settled  upon  you  :  all  things  are  yours  when 
you  are  Christ's.  1  Cor.  3  :  22.  All  your  well-grounded 
hopes  of  glory  are  built  upon  your  union  with  Him.  2 
Cor.  1  :  21.  If  you  have  not  Christ  you  must  die  without 
hope.  Suppose  you  were  at  the  judgment-seat  of  God, 
where  you  must  shortly  stand,  and  saw  the  terrors  of  the 
Lord  in  that  day ;  the  sheep  divided  from  the  goats ;  the 
sentences  of  absolution  and  condemnation  passed  by  the 
great  and  awful  Judge  upon  the  righteous  and  wicked ; 
would  not  Christ  be  then  desirable  in  your  eyes  1  As 
ever  you  expect  to  stand  with  comfort  at  that  bar,  lei 
Christ  be  the  desire  and  choice  of  your  souls  now. 

6.  Do  these  considerations  put  thee  upon  this  inquiry, 
how  shall  I  get  my  desires  kindled  and  inflamed  toward* 
Christ  ?  Alas  !  my  heart  is  cold  and  dead,  not  a  serious 
desire  stirring  in  it  after  Christ.  To  such  I  offer  the  fol- 
lowing directions. 

Redeem  some  time  every  day  for  meditation ;  get  out 
of  the  noise  of  the  world,  Psalm  4  :  4,  and  seriously  be- 
think yourself  how  the  present  state  of  your  soul  stands, 
and  how  it  is  likely  to  go  with  you  for  ever  :  here  all 
sound  conversion  begins.  Psalm  119  :  59. 

Consider  seriously  that  lamentable  state  in  which  you 


Ch.  13. )  CHRIST,    THE    DESIRE    OF    NATIONS.  277 

came  into  the  world ;  children  of  wrath  by  nature,  under 
the  curse  and  condemnation  of  the  law :  so  that  either 
your  state  must  be  changed  or  you  must  inevitably  be 
damned.  John,  3  :  3.  Consider  the  course  you  have  taken 
since  you  came  into  the  worjd,  proceeding  from  iniquity 
to  iniquity.  What  command  of  God  have  you  not  violated 
a  thousand  times  over  1  What  sin  is  committed  in  the 
world  that  you  are  not  one  way  or  other  guilty  of  before 
God  1  How  many  secret  sins  lie  against  you,  unknown 
to  the  most  intimate  friend  you  have?  Either  this  guilt 
must  be  separated  from  your  souls,  or  your  souls  from 
God  to  all  eternity. 

Think  upon  the  severe  wrath  of  God  due  to  every  sin  ; 
"  The  wages  of  sin  is  death."  Rom.  6  :  23.  Arid  how  in- 
tolerable must  be  the  fulness  of  that  wrath  when  a  few 
drops  sprinkled  upon  the  conscience  in  this  world  are  so 
insupportable  that  it  has  made  some  choose  strangling 
rather  than  life ;  and  yet  this  wrath  must  abide  for 
ever  upon  you,  if  you  have  no  interest  in  Jesus  Christ. 
John,  3  :  36. 

Ponder  well  the  happy  state  they  are  in  who  have  ob- 
tained pardon  and  peace  by  Jesus  Christ,  Psalm  32  :  1, 
2 ;  and  seeing  the  grace  of  God  is  free,  and  you  are  set 
under  its  means,  why  may  not  you  also  enjoy  it  ] 

Seriously  consider  the  great  uncertainty  of  your  time 
and  the  preciousness  of  the  opportunities  of  salvation, 
never  to  be  recovered  when  once  past.  John,  9  :  4.  Let 
this  provoke  you  to  lay  hold  upon  those  golden  seasons 
while  they  are  yet  with  you,  that  you  may  not  bewail 
your  folly  and  madness  when  they  are  out  of  your  reach. 

Associate  yourselves  with  serious  Christians  •  get  ac- 
quainted with  them  and  beg  their  assistance ;  beseech 
them  to  pray  for  you  ;  and  see  that  you  rest  riot  here,  but 
be  frequently  upon  your  knees  begging  of  the  Lord  a 
new  heart. 

In  conclusion  of  the  whole,  let  me  beseech  and  beg  all 


278  THE  METHOD  OF  GRACE.  ( Oh.  11. 

the  people  of  God,  as  upon  my  knees,  to  take  heed  and 
beware  lest  by  the  carelessness  and  scandal  of  their  lives 
they  quench  the  weak  desires  beginning  to  kindle  in  the 
hearts  of  others.  O  shed  not  soul-blood  by  stifling  the 
hopeful  desires  of  any  after  Christ. 
Blessed  be  God  for  Jesus  Christ,  the  desire  of  all  nations. 


CHAPTER    XIV. 

FIFTH    TITLE    OF    CHRIST "  THE    LORD    OF    GLORY." 

Which  none  of  trie  princes  of  this  world  knew ,  for  had 
they  known  it,  they  would  not  have  crucified  the  Lord  of 
glory.  1  Cor.  2  :  8. 

In  this  chapter  the  apostle  discourses  to  the  Corinthians 
of  the  excellence  of  his  ministry,  both  to  obviate  the  con- 
tempt which  some  cast  upon  it  for  want  of  human  orna- 
ments, and  to  give  the  greater  authority  to  it  among  all  ; 
and  as  the  spiritual  simplicity  of  his  ministry  brought  it 
under  the  contempt  of  some,  he  removes  that  by  showing, 

That  it  was  not  suitable  to  the  design  and  end  of  his 
•ministry,  his  determination  being  to  know  nothing  among 
them  save  Jesus  Christ  and  him  crucified,  verses  1,  2. 

Neither  was  it  for  the  advantage  of  their  souls ;  it  might 
please  their  fancy,  but  could  be  no  solid  foundation  of 
their  faith  and  comfort,  verses  4,  5. 

Though  his  discourses  seemed  dry  to  carnal  hearers, 
yet  they  had  a  depth  and  excellency  which  spiritual  and 
judicious  Christians  saw  and  acknowledged,  verses  6,  7. 

Therefore  this  excellent  wisdom  which  he  preached  far 
transcended  all  the  natural  wisdom  of  this  world,  yea,  the 
wisdom  of  those  that  were  most  renowned  and  admired 


Ch.  14.)  CHRIST,    THE    LORD    OF    GLORY.  279 

in  that  age.   "  Which  none  of  the  princes  of  this  world 
knew."    verse  8. 

In  these  words  we  have,  first,  a  negative  proposition : 
none  of  the  princes  of  this  world  knew  that  spiritual  wis- 
dom which  he  taught.  By  princes  of  this  world,  or  rather 
the  princes  of  that  age,  he  means  the  learned  Rabbies, 
Scribes  and  Pharisees  renowned  for  wisdom  and  learning 
among  them,  and  honored  upon  that  account  as  so  many 
princes.  But  he  adds  a  diminutive  term  which  darkens 
all  their  glory  :  they  are  but  the  princes  oftliis  world,  ut- 
terly unacquainted  with  the  wisdom  of  the  other  world. 
To  which  he  adds  a  clear  and  full  proof;  "  for  had  they 
known  it  they  would  not  have  crucified  the  Lord  of  glory." 
In  which  words  we  find  one  of  Christ's  glorious  and  royal 
titles,  the  Lord  of  glory,  on  which  title  my  present  dis- 
course will  be  founded.  The  words  being  clear,  with  no 
thing  of  ambiguity  in  them,  give  us  this  doctrine : 

Christ  crucified  is  the  Lord  of  glory. 

Great  and  excellent  is  the  glory  of  Jesus  Christ.  The 
Scriptures  every  where  proclaim  his  glory;  yea,  we  may 
observe  a  notable  climax  or  gradation  in  those  Scriptures 
that  speak  of  his  glory.  The  prophet  Isaiah,  speaking  of 
him,  calls  him  glorious :  "  In  that  day  shall  the  branch 
of  the  Lord  be  beautiful  and  glorious."  Isa.  4  :  2.  John, 
speaking  of  his  glory,  rises  a  step  higher,  and  ascribes  to 
him  a  "glory  as  of  the  only  begotten  of  the  Father;" 
John,  1:14,  that  is  a  glory,  becoming  the  Son  of  God  ; 
proper  to  him  and  incommunicable  to  any  other.  The 
apostle  James  rises  yet  higher,  and  not  only  calls  him  glo- 
rious, or  glorious  as  the  only  begotten  of  the  Father,  but 
the  glory — glory  in  the  abstract :  "  My  brethren,  have  not 
the  faith  of  our  Lord  Jesus  Christ,  the  glory,  with  respect 
of  persons  ;"  Jam.  2:1;  for  the  word  Lord  in  our  trans- 
lation is  a  supplement.  Christ  is  glory  itself,  yea,  the 
glory  emphatically  so  styled ;  the  glory  of  heaven ;  the 


280  THE    METHOD    OF   GRACE.  (Ch.  L4. 

glory  of  Sion  ;  the  glory  of  our  souls  for  ever.  The  epis- 
tle to  the  Hebrews  goes  yet  higher,  and  calls  him  the 
brightness  of  the  Father's  glory,  Heb.  1:3;  as  though 
he  should  say,  he  is  the  beaming  forth  of  his  Father's 
glory — the  very  splendor  or  refulgency  of  Divine  glory. 
O  what  a  glorious  Lord  is  Jesus  Christ ;  the  bright,  spark- 
ling diamond  of  heaven,  who  shines  in  glory  there  above 
the  glory  of  angels  and  saints,  as  the  glory  of  the  sun 
excels  the  lesser  twinkling  stars.  The  glory  of  Christ 
must  be  unspeakable,  who  reflects  glory  upon  all  that  are 
with  him,  John,  17  :  24  ;  and  stamps  glory  upon  all  that 
belong  to  him.  His  works  on  earth  were  glorious  works, 
Luke,  13  :  17  ;  the  purchased  liberty  of  his  people  a  glo- 
rious liberty,  Rom.  8:21;  the  church,  his  mystical  body, 
a  glorious  church,  Eph.  5  :  27  ;  the  Gospel  which  reveals 
him  is  a  glorious  Gospel.  1  Tim.  1:11. 

But  more  particularly  let  us  consider  the  glory  of  Christ 
as  it  is  distinguished  into  his  essential,  or  his  mediatorial 
glory. 

I.  THE   ESSENTIAL  GLORY  OF  CHRIST,  which   he  has, 
as  God,  from  everlasting,  is  unspeakable  and  inconceiv- 
able glory:  for  he  "being  in  the  form  of  God,  thought 
it  not  robbery  to  be  equal  with  God,"   Phil.  2:6;  that  is, 
he  has  equality  with  the  Father  in  glory.    "  I  and  my 
Father  are  one."    John,  10  :  30.    And  again,  "  All  things 
that  the  Father  hath  are  mine/'   John,  16  :  15;  the  same 
name,  the  same  nature,  the  same  essential  properties,  the 
same  will  and  the  same  glory. 

II.  THE  MEDIATORIAL  GLORY  OF  CHRIST  is  proper  to 
him  as  the  head  of  the  church  which  he  hath  purchased 
with  his  own  blood.     Of  this  glory  the  apostle  speaks  : 
"Wherefore  God  also  hath  highly  exalted  him,  and  given 
him  a  name  which  is  above  every  name,    Phil.  2:9;  the 
original  means,  exalted  above  all  exaltation.    Now  the 
mediatorial  glory  of  our  Lord  Jesus  Christ  consists, 

1 .  In  the  fulness  of  grace  inherent  in  Mm.    The  humanity 


Ch.1/ .)  CHRIST,    THE    LORD    OP    GLORY.  281 

of  Christ  is  filled  with  grace  as  the  sun  with  light :  "  Full 
of  grace  and  truth."  John,  1 :  14.  Never  was  any  crea- 
ture filled  by  the  Spirit  of  grace  as  the  man  Christ  Jesus 
is  filled ;  for  God  gives  not  the  Spirit  to  him  by  measure. 
John,  3 :  3.4.  By  reason  of  this  fulness  of  grace  inherent 
in  him  he  is  "  fairer  than  the  children  of  men,"  Psalm 
45:2;  excelling  all  the  saints  in  spiritual  lustre  and  gra- 
cious excellencies. 

2.  In  the  dignity  and  authority  put  upon  7iim.     He  is 
crowned  king  in  Sion ;  all  power  in  heaven  and  earth  is 
given  unto  him.    Matt.  28  :  18.    He  is  a  lawgiver  to  the 
church,    James,  4:12;  all  acts  of  worship  are  to  be  per- 
formed in  his  name ,-  prayer,  preaching,  censures,  ordi- 
nances, all  to  be  administered  in  his  name.     Church  offi- 
cers are  commissioned  by  him.    Eph.  4:11.     The  judg- 
ment of  the  world  in  the  great  day  will  be  administered 
by  him.    Matt.  25  :  31. 

3.  Jesus  Christ  shall  have  glory  and  honor  ascribed  to 
him  for  evermore  by  angels  and  saints  on  account  of  his 
mediatorial  work.    "  And  when  he  had  taken  the  book, 
the  four  beasts,  and  four  and  twenty  elders  fell  down  be- 
fore the  Lamb,  having  every  one  of  them  harps,  arid  gold- 
en vials  full  of  odors,  which  are  the  prayers  of  saints. 
And  they  sung  a  new  song,  saying,  Thou  art  worthy  to 
take  the  book,  and  to  open  the  seals  thereof:  for  thou 
wast  slain,  and  hast  redeemed  us  to  God  by  thy  blood  out 
of  every  kindred,  and  tongue,  and  people,  and  nation ; 
and  hast  made  us  unto  our  God  kings  and  priests."    Rev. 
5  :  8-10. 

INFERENCE  1.  How  wonderful  was  the  love  of  Christ,  the 
Ltrd  of  glory,  to  be  so  abased  and  humbled  for  us,  vile  and 
sinful  dust !  It  is  astonishing  to  conceive  that  ever  Jesus 
Christ  should  strip  himself  of  his  robes  of  glory  to  clothe 
himself  with  the  mean  garment  of  our  flesh.  If  the  sun 
had  been  turned  into  a  wandering  atom,  if  the  most  glo 


282  THE    METHOD    OF    GRACE.  CCh.  14. 

rious  angel  in  heaven  had  been  transformed  even  into  a 
fly,  it  had  been  nothing  to  the  abasement  of  the  Lord  of 
glory.  This  act  is  every  where  celebrated  in  Scripture 
as  the  great  mystery,  the  astonishing  wonder  of  the  whole 
world.  2  Tim.  3  :  16 ;  Phil.  2:8;  Rom.  8  :  3.  .The  Lord 
of  glory  looked  not  like  himself  when  he  came  in  the  ha- 
bit of  a  man,  "  we  hid,  as  it  were,  our  faces  from  him," 
Isa.  53  :  3  ;  nay,  became  "  a  reproach  of  men,  and  de- 
spised of  the  people."  Psalm  22  :  6.  The  birds  of  the 
air  and  beasts  of  the  earth  were  provided  with  better  ac- 
commodations than  the  Lord  of  glory.  Matt.  8  :  20.  O 
stupendous  abasement !  O  love  unspeakable  !  "  Though 
he  was  rich,  yet  for  our  sakes  he  became  poor,  that  we 
through  his  poverty  might  be  rich."  2  Cor.  8  :  9.  He  put 
off  the  crown  of  glory  to  put  on  the  crown  of  thorns. 
And  as  said  Bernard,  The  lower  he  humbled  himself  for 
me,  the  dearer  he  shall  be  to  me. 

2.  How  transcendently  glorious  is  the  advancement  of 
believers  by  tlieir  union  with  the  Lord  of  glory  !  This  also 
is  an  admirable  and  astonishing  mystery  ;  it  is  the  high- 
est dignity  and  glory  of  which  our  persons  are  capable, 
to  be  mystically  united  to  this  Lord  of  glory  ;  to  be  bone 
of  his  bone,  and  flesh  of  his  flesh.  Christian,  dost  thou 
know  and  believe  all  this,  and  does  not  thy  heart  burn 
within  thee  in  love  to  Christ  %  This  is  the  great  mys- 
tery which  the  angels  stoop  down  to  look  into.  Such  an 
honor  as  this  could  never  have  entered  into  the  heart  of 
man.  It  would  have  seemed  blasphemy  in  us  to  have 
thought  or  spoken  of  such  a  thing,  had  not  Christ  made 
first  the  motion  thereof.  Wilt  thou  not  say,  Lord,  what 
am  I,  and  what  is  my  father's  house,  that  so  great  a  King 
should  stoop  so  far  beneath  himself  to  such  a  worm  1 
that  strength  should  unite  itself  to  weakness,  infinite 
glory  to  such  baseness  !  O  grace,  grace  for  ever  to  be 
admired ! 

3.  Is  Jesus  Christ  the  Lord  of  glory  1   Then  let  no  man 


Cli.  11.;         CHRIST,  THE  LORD  OF  GLORY.  283 

count  himself  dishonored  ~by  suffering  tlie  vilest  indignities 
for  his  sake.  The  Lord  of  glory  puts  glory  upon  the  very 
suffering  you  undergo  in  this  world  for  him.  Moses  es- 
teemed the  reproach  of  Christ  greater  riches  than  the 
treaswes  of  Egypt,  Heb.  11  :  26;  he  left  a  kingdom  to 
be  crowned  with  reproaches  for  the  name  of  Christ.  The 
diadem  of  Egypt  was  not  half  so  glorious  as  self-denial 
for  Christ.  This  Lord  of  glory  freely  degraded  himself 
for  thee,  and  wilt  thou  stand  hesitating  with  him  as  to 
what  he  requires  of  thee  ]  It  is  certainly  your  honor  to 
be  dishonored  for  Christ.  Acts,  5  :  41.  To  you  it  is  given 
in  behalf  of  Christ,  not  only  to  believe,  but  also  to  suffer 
for  his  sake.  Phil.  1  :  20,  The  gift  of  suffering  is  there 
matched  with  the  gift  of  faith :  it  is  given  as  a  badge  of 
honor  to  suffer  for  the  Lord  of  glory.  As  all  have  not 
the  honor  to  wear  the  crown  of  glory  in  heaven,  so  few 
have  the  honor  to  wear  the  chain  of  Christ  upon  earth. 
Thuanus  reports  of  Ludovicus  Marsacus,  a  knight  of 
France,  that  being  led  to  suffer  with  other  martyrs  who 
were  bound,  and  he  unbound  because  a  person  of  honor, 
he  cried  out,  "  Why  don't  you  honor  me  with  a  chain 
too,  and  create  me  a  knight  of  that  noble  order]"  "  My 
brethren,  count  it  all  joy  when  ye  fall  into  divers  temp- 
tations/' James,  1:2;  that  is,  trials  by  sufferings. 

4.  Is  Christ  the  Lord  of  glory  ]  How  glorious  then 
shall  the  saints  one  day  be,  when  they  shall  be  made  like 
this  glorious  Lord,  and  partake  of  his  glory  in  heaven  ] 
"  The  glory  which  thou  gavest  me  I  have  given  them." 
John,  17  :  22.  Yea,  the  vile  bodies  of  believers  shall  be 
made  like  to  the  glorious  body  of  Christ.  Phil.  3  :  21. 
What  glory  then  will  be  communicated  to  their  souls  ! 
True,  his  essential  glory  is  incommunicable  ;  but  there 
is  a  glory  which  Christ  will  communicate  to  his  people. 
When  he  comes  to  judge  the  world,  he  will  come  "  to 
be  glorified  in  his  saints,  and  to  be  admired  in  all  them 
that  believe."  2  Thes.  1  :  10.  Thus  he  seems  to  account 


284  THE    METHOD    OF    GRACE.  (Ch.  14 

his  social  glory  which  shall  result  from  his  saints,  a  great 
part  of  his  own  glory.  As  we  have  now  fellowship  with 
him  in  his  sufferings,  so  we  shall  have  fellowship  or  com- 
munion with  him  in  his  glory  :  when  he  shall  appear, 
then  shall  we  also  appear  with  him  in  glory ;  then  the 
poorest  believer  shall  be  more  glorious  than  Solomon  in 
all  his  royalty.  It  was  a  pious  saying  of  Luther,  that  he 
had  rather  be  a  Christian  clown  than  a  pagan  emperor. 
The  righteous  is  more  excellent  than  his  neighbor,  though 
he  live  next  door  to  a  graceless  nobleman.  But  it  does 
not  yet  appear  what  they  shall  be.  The  day  will  come, 
for  the  Lord  hath  spoken  it,  when  they  shall  shine  forth 
as  the  sun  in  the  kingdom  of  their  Father. 

5.  How  hath  the  devil  blindfolded  and  deluded  them  thai 
are  affrighted  off  from  Christ  by  the  fears  of  being  dishon- 
ored by  him?  Many  persons  have  half  a  mind  to  religion, 
but  when  they  consider  the  generality  of  its  professors 
as  persons  of  the  lowest  rank  in  the  world,  and  that  re- 
proaches and  sufferings  attend  that  way,  they  shrink  back 
as.  men  ashamed,  and  as  Salvian  says,  they  choose  rather 
to  remain  wicked  than  to  be  esteemed  vile.  But  to  them 
that  believe,  Christ  is  precious — an  honor,  as  the  word 
might  be  rendered.  1  Peter,  2  :  7.  Till  God  open  men's 
eyes,  they  will  put  evil  for  good,  and  good  for  evil.  But 
O,  dear-bought  honors,  for  which  men  stake  their  souls 
and  everlasting  happiness  !  Paul  was  not  of  your  mind  : 
in  birth  he  was  a  Hebrew  of  the  Hebrews ;  in  dignity 
and  esteem  a  Pharisee  ;  in  moral  accomplishments  touch 
ing  the  law  blameless ;  yet  all  this  he  trampled  undei 
his  feet,  counting  all  but  dross  in  comparison  of  Jesus 
Christ.  Moses  had  more  honor  to  lay  down  for  Christ 
than  you,  yet  it  was  no  temptation  to  him  to  conceal  or 
deny  the  faith  of  Christ.  Noble  Galeacius  would  not  ne 
withheld  from  Christ  by  the  splendor  and  glory  of  Italy ; 
butO,  how  does  the  glory  of  this  world  Dazzle  and  blind 
the  eyes  of  many  !  "  How  can  ye  believe  who  receive 


Ch   14.)  CHRIST,    THE    LORD    OF    GLORY.  285 

honor  one  of  another?"  John,  5  :  44.  Saints  and  sinners 
are,  on  this  account,  wonders  one  to  the  other.  It  is  the 
wonder  of  the  world  to  see  Christians  glorying  in  re- 
proaches ;  they  wonder  that  the  saints  run  not  with  them 
into  the  same  excess  of  riot ;  and  it  is  a  wonder  to 
believers  how  such  poor  toys  and  empty  titles  should 
keep  the  world  from  Jesus  Christ  and  their  everlasting 
happiness  in  him. 

6.  If  Christ  be  the  Lord  of  glory,  how  careful  should 
all  be  who  profess  him,  that  they  do  not  dishonor  him 
whose  name  is  called  upon  l>y  them.  Christ  is  a  glory  to 
you,  be  not  you  a  shame  and  dishonor  to  him.  The  more 
glorious  Christ  is,  the  more  circumspect  and  watchful  ye 
had  need  to  be.  How  lovely  would  Jesus  Christ  appear 
to  the  world,  if  the  lives  of  christians  adorned  the  doc- 
trine of  God  their  Savior  in  all  things !  Remember,  you 
represent  the  Lord  of  glory  to  the  world;  it  is  not  your 
honor  only,  but  the  honor  of  Christ  which  is  involved  and 
concerned  in  your  actions.  O  let  not  the  carelessness  or 
scandal  of  your  life  make  Jesus  Christ  ashamed  to  be 
called  your  Lord.  When  Israel  had  grievously  revolted 
from  God,  he  commanded  Moses,  "  Arise,  get  thee  down 
quickly  from  hence,  for  thy  people,  which  thou  hast 
brought  forth  out  of  Egypt,  have  corrupted  themselves," 
Deut.  9  :  12,  as  if  the  Lord  were  ashamed  to  own  them 
for  his  people  any  longer.  It  was  a  cutting  question,  apt 
to  startle  the  consciences  of  loose  professors,  "  Do  not 
they  blaspheme  that  worthy  name  by  which  ye  are  call- 
ed V  James,  2  :  7.  Your  duty  is  to  adorn  the  Gospel  by 
your  conversation,  Titus,  2  :  10;  the  words  signify  to 
deck  or  adorn  the  Gospel,  to  make  it  neat  and  lovely  to 
the  eyes  of  beholders.  When  there  is  a  beautiful  har- 
mony and  lovely  proportion  betwixt  Christ's  doctrine  and 
our  practice,  as  there  is  in  the  works  of  creation,  in  which 
the  comeliness  and  elegance  of  the  world  much  consists, 
then  do  we  walk  suitably  to  the  Lord  of  glory. 


28G  THE    METHOD    OF    GRACE.  ^Ch,  14 

7.  What  delight  should  christians  take  in  their  daily 
converse  with  Jesus  Christ  in  the  way  of  duty.    Your  in- 
terviews in  prayer,  hearing  and  meditation  are  with  the 
Lord  of  glory.  The  greatest  peers  in  the  kingdom  count 
it  more  honor  to  be  in  the  presence  of  a  king,  barehead- 
ed, or  upon   the  knee  at  court,  than  to  have   thousands 
standing  bare  to  them  in  the  country.  When  you  are  call- 
ed to  the  duties  of  communion  with  Christ,  you  are  called 
to  the  greatest  honor  and  dignified  with  the  noblest  pri- 
vilege creatures  are  capable  of  in  this  world.    Had  you 
but  a  sense  of  the  honor  God   puts  upon  you  by  this 
means,  you  would  not  need  so  much  pressing  and  striv- 
ing to  bring  a  dead  and  backward  heart  into  the  special 
presence  of  Jesus  Christ.    When  he  saith,  Seek  ye  my 
face,  your  hearts  would  echo  to  his  call,  Thy  face,  Lord, 
will  we  seek.    But,  alas  !  the  glory  of  Christ  is  much  hid 
and  veiled  by  ignorance  and  unbelief  from  the  eyes  of 
his  own  people  ;  it  is  but  seldom  the  best  of  saints  by 
the  eye  of  faith  do  see  the  King  in  his  glory. 

8.  If  Christ  be  s"o  glorious,  how  should  believers  long  to 
be  with  him,  and  behold  him  in  his  glory  above.     Most 
men  need  patience  to  die,  a  believer  should  need  patience 
to  live.  Paul  thought  it  well  worth  enduring  the  pangs  of 
death  to   get  a  sight  of  Jesus  Christ  in  his  glory.     Phil. 
1  :  23.    "  The  Lord  direct  your  hearts  into  the  love  of 
God,  and  into  the  patient  waiting  for  Christ,"  says  the 
apostle,  2   Thess.  3  :  5,  intimating  that  the  saints  have 
great  need  of  patience  to  enable  them  to  endure  separa- 
tion from  Christ  so  long  in  this  world.    "  The  Spirit  and 
the  bride  say,  Come  ;  and  let  him  that  heareth  say,  Come ; 
and  let  him  that  is  athirst  come  :  even  so,  com«,  Lord 
Jesus." 

£  Jessed  be  God  for  Jesus  Christ,  the  Lord  of  glory. 


Ch.  15. >  THE    CONSOLATION    OP    ISRAEL.  287 


CHAPTER    XV. 

SIXTH    AND    LAST    TITLE    OF    CHRIST "  THE    CONSOLATION 

OF    ISRAEL." 

Waiting  for  the  Consolation  of  Israel.    Luke,  2  :  25 

. 

Several  glorious  titles  of  Christ  have  been  consideied, 
out  of  each  of  which  much  comfort  flows  to  believers.  It 
is  comfortable  to  a  wounded  soul  to  regard  him  as  a  phy- 
sician ;  comfortable  to  a  condemned  and  unworthy  soul 
to  look  upon  him  under  the  idea  of  mercy.  The  loveli- 
ness, the  desirableness  and  the  glory  of  Christ  are  all  so 
many  springs  of  consolation.  But  now  I  am  to  show  from 
this  scripture  that  the  saints  have  not  only  much  conso- 
lation from  Christ,  but  that  Christ  himself  is  the  Consola- 
tion of  believers. 

In  the  context  you  have  an  account  of  Simeon's  pro- 
phecy concerning  Christ,  and  in  the  text  a  description  of 
the  person  and  character  of  Simeon  himself.  His  life  was 
heavenly  and  holy — he  was  a  just  and  devout  man;  and 
the  principle  from  which  his  righteousness  and  holiness 
flowed  was  his  faith  in  Christ — "  He  waited  for  the  Con- 
solation of  Israel." 

That  the  Consolation  of  Israel  is  a  phrase  descriptive 
of  Jesus  Christ  is  beyond  all  doubt,  if  you  consult  verse 
26,  where  Simeon  is  satisfied  by  receiving  Christ  into  his 
arms,  the  Consolation  for  which  he  had  so  long  waited. 

And  that  waiting  for  Christ  is  a  phrase  describing  the 
believers  of  the  times  which  preceded  the  incarnation  of 
Christ  is  past  doubt.  They  all  waited  for  that  blessed 
day;  but  it  was  Simeon's  lot  to  fall  just  upon  that  happy 
point  of  time  wherein  the  prophecies  and  promises  of  his 
incarnation  were  fulfilled.  Simeon  and  others  that  waited 
with  him  were  sensible  that  the  time  of  the  promise  was 


288  THE    METHOD    OF    GRACE.  (Ch.  15*. 

come,  which  could  not  but  raise  a  general  expectation  of 
him.  But  Simeon's  faith  was  confirmed  by  a  particular 
revelation,  verse  26,  that  he  should  see  Christ  before 
he  saw  death  ;  which  could  not  but  greatly  raise  his  ex- 
pectation to  look  out  for  him,  whose  coming  would  be  the 
greatest  consolation  to  the  whole  Israel  of  God.  The 
Spirit  is  frequently  called  in  Scripture  5r*g**A»™c,  the 
Comforter ;  but  Christ  in  this  place  is  called  comfort,  or 
consolation  itself.  The  reason  of  both  is  given :  "  He 
shall  receive  of  mine  and  shall  show  it  unto  you."  John, 
16  ;  14.  Here  Christ  is  said  to  be  the  consolation,  arid  the 
Spirit  the  applier  of  it  to  the  people  of  God. 

This  consolation  is  here  expressed  with  a  singular 
emphasis,  the  consolation  intimating  that  there  is  nothing 
of  consolation  in  any  thing  besides  him — that  all  other 
comforts  compared  with  this  are  not  worth  naming;  and 
as  it  is  emphatically  expressed,  so  it  is  also  limited  within 
the  compass  of  God's  Israel,  that  is,  true  believers,  styled 
the  Israel  of  God,  whether  Jews  or  Gentiles.  Gal.  6  : 16. 
Hence  the  doctrine  is, 

Jesus  Christ  is  the  only  Consolation -ofbelievets,  and  of 
none  "besides  them. 

So  speaks  the  apostle  :  "  For  we  are  the  circumcision, 
which  worship  God  in  the  Spirit,  and  rejoice  in  Christ 
Jesus,  and  have  no  confidence  in  the  flesh."  Phil.  3  :  3. 
Those  that  worship  God  in  the  Spirit  are  sincere  believ- 
ers ;  to  such  sincere  believers  Christ  is  consolation,  "  our 
rejoicing  is  in  Christ  Jesus."  And  they  have  no  consola- 
tion in  any  thing  beside  him ;  nothing  in  the  world  can 
give  them  comfort  without  Christ :  "  We  have  no  confi- 
dence in  the  flesh."  The  Gospel  is  glad  tidings  of  great 
joy ;  but  that  which  makes  it  to  be  so  is  Jesus  Christ, 
whom  it  reveals  to  us. 

Four  things  here  require  attention  :  what  is  mqant  by 
consolation ;  that  Christ,  and  he  only,  is  consolation  to 


Ch.  15)         THE  CONSOLATION  OF  ISRAEL.  289 

believers ;  that  believers  only  have  consolation  in  Christ ; 
and  how  it  comes  to  pass  that  any  believer  should  be  de- 
jected, since  Christ  is  consolation  to  all  believers. 

I.  THE  NATURE  OP  CONSOLATION,  which  is  nothing  else 
but  the  cheerfulness  of  a  man's  spirit,  whereby  he  is  up- 
held and  fortified  against  all  evils  felt  or  feared.  Conso- 
lation is  to  the  soul  what  health  is  to  the  body  after  wast- 
ing sickness,  or  the  reviving  spring  to  the  earth  after  a 
long  and  hard  winter. 

Natural  comfort  is  the  refreshment  of  our  spirits  by 
the  good  creatures  of  God,  "  Filling  our  hearts  with  food 
and  gladness."  Acts,  14  :  17.  Sinful  comfort  is  the  satis- 
faction and  pleasure  men  take  in  the  fulfilling  of  their 
lusts  by  the  abuse  of  the  creatures  of  God.  "  Ye  have 
lived  in  pleasure  upon  earth,"  James,  5:5;  that  is,  your 
life  hath  been  a  life  of  sensuality  and  sin. 

But  spiritual  comfort  is  the  peace  and  joy  gracious  souls 
have  in  Christ  by  the  exercise  of  faith,  hope,  and  other 
graces,  Rom.  5:2;  and  this  only  deserves  the  name  of 
true,  solid  consolation  :  to  which  four  things  are  requisite : 

1.  That  the  matter  thereof  be  some  spiritual,  eminent 
and  durable  good ;  else  our  consolation  in  it  will  be  but 
as  the  crackling  of  thorns  under  a  pot,  a  sudden  blaze, 
quickly  extinct.    Christ  only  gives  solid,  durable  consola- 
tion ;  the  righteousness  of  Christ,  the  pardon  of  sin,  the 
favor  of  God,  the  hope  of  glory,  are  the  substantial  ma- 
terials of  a  believer's  consolation.    Rom.  5:2;  Matt.  9:2; 
Psalm  4  :  6,  7  ;  2  Pet.  1  :  8. 

2.  Interest  in  these  comfortable  things  is  requisite  to  our 
consolation  by  them  :  "  My  spirit  hath  rejoiced  in  God 
my  Savior."    Luke,  1  :  47.    It  is  no  consolation  to  him 
that  is  hungry  to  see  a  feast,  to  him  that  is  poor  to  see  a 
treasure,  if  the  one  may  not  taste  or  the  other  partake 
thereof. 

3.  Knowledge  and  evidence  of  interest  is  in  some  de- 
gree requisite  to  actual  consolation,  though  without  it  a 

kethod  of  Grace.  \  3 


#90  THE  METHOD  OF  GRACE.  (Ch.  15 

man  may  be  in  the  state  of  consolation ;  for  that  which 
appears  not,  is,  in  point  of  actual  comfort,  as  if  it  were  not, 

4;  In  order  to  this  the  work  of  the  Spirit  upon  our 
hearts  is  requisite,  both  to  give  and  make  clear  our  in- 
terest in  Christ  and  the  promises  ;  and  in  both  these  ways 
lie  is  the  Comforter:  the  fruit  of  the  Spirit  is  joy.  Gf> 
latians,  5  :  22. 

II.  CHRIST,  AND  HE  ONLY,  is  MATTER  OF  CONSOLATION 

TO  BELIEVERS. 

1.  Jesus  Christ  brings  whatsoever  is  precious  to  the  souls 
of  believers.  Is  pardon  desired  by  a  person  condemned] 
this  Christ  brings  to  all  believers  :  "  And  this  is  his  name 
whereby  he  shall  be  called,  the  Lord  our  righteousness." 
Jer.  23:6.  This  cannot  but  give  strong  consolation; 
righteousness  is  the  foundation  of  peace  and  joy  in  the 
Holy  Ghost.  Rom.  14  :  17.  "  The  work  of  righteousness 
shall  be  peace;  and  the  effect  of  righteousness,  quietness 
and  assurance  for  ever."  Isa.  32  : 17.  Come  to  a  dejected 
soul  laboring  under  the  burden  of  guilt,  and  say,  Cheer 
up,  I  bring  you  good  tidings,  such  an  estate  has  fallen  to 
you,  or  such  a  trouble  is  ended  :  alas  !  this  will  not  reach 
the  heart.  If  you  can  bring  me,  says  he,  good  news  from 
heaven  that  my  sins  are  forgiven  and  God  is  reconciled, 
how  soon  should  I  be  comforted !  And  therefore,  as  one 
well  observes,  this  was  the  usual  receipt  with  which  Christ 
cured  the  souls  of  men  and  women  when  he  was  here  on 
earth;  Son,  daughter,  "be  of  good  cheer,  'thy  sins  are 
forgiven  thee."  And  indeed  it  is  as  easy  to  separate  light 
and  warmth  from  the  beams  of  the  sun,  as  cheerfulness 
and  comfort  from  the  voice  of  pardon. 

Are  the  hopes  and  expectations  of  heaven  and  glory 
cheering]  Yes,  nothing  is  if  this  be  not.  We  "  rejoice 
in  hope  of  the  glory  of  God."  Rom.  5  :  2.  Christ  brings  to 
the  souls  of  men  all  the  solid  grounds  and  foundations  up- 
on which  they  build  their  expectations  of  glory :  "  Christ 
in  you,  the  hope  of  glory."  Col.  1  :  27.  Name  any  thing 


Ch.  15.)  THE    CONSOLATION    OF    ISRAEL.  29] 

else  that  is  solid  matter  of  comfort  to  the  souls  of  men, 
and  the  grounds  thereof  will  be  found  in  Christ,  and  in 
none  but  Christ. 

2.  Jesiis  Christ  removes  from  believers  whatever  is  un- 
comfortable;  therein  relieving  them  against  all  their  af- 
fliction and  sorrow.  Is  sin  a  burden  and  trouble  to  oe- 
lievers  ]  Christ,  and  none  but  Christ,  removes  that  bur- 
den. "  O  wretched  man  that  I  am  !  who  shall  deliver  me 
from  the  body  of  this  death  ?  I  thank  God  through  Jesus 
Christ  our  Lord."  Rom.  7  : 24,  25.  The  satisfaction  of 
his  blood,  Eph.  5:2;  the  sanctification  of  his  Spirit, 
1  John,  5:6;  his  perfect  deliverance  of  his  people  from 
the  very  being  of  sin  at  last.  Eph.  5  :  26,  27.  This  re- 
lieves at  present  and  removes  finally  the  matter  and 
ground  of  all  their  troubles  and  sorrows  for  sin. 

Do  the  temptations  of  Satan  burden  believers  ]  Temp- 
tation is  an  enemy  under  the  walls ;  it  greatly  endangers 
and  therefore  cannot  but  greatly  afflict  the  souls  of  be- 
lievers, but  Christ  brings  the  only  relief  against  temp- 
tations. The  intercession  of  Christ  is  a  singular  relief  at 
present :  "  But  I  have  prayed  for  thee,  that  thy  faith  fail 
not."  Luke,  22  :  32.  And  the  promises  of  Christ  are  a 
full  relief  for  the  future  :  "  The  God  of  peace  shall  bruise 
Satan  under  your  feet  shortly."  Rom.  16  :  20. 

Is  spiritual  desertion  and  the  hiding  of  God's  face  the 
ground  of  affliction  and  distress  to  believers  1  "  Thou 
didst  hide  thy  face,  and  I  was  troubled."  Psalm  30  :  7. 
Christ  brings  to  believers  substantial  consolation  against 
the  troubles  of  desertion.  He  himself  was  deserted  of 
God  for  a  time,  that  they  might  not  be  deserted  for  ever. 
In  him  also  the  promises  are  made  to  believers,  that  not- 
withstanding God  may  desert  them  for  a  time,  yet  the 
union  between  him  and  them  shall  never  be  dissolved. 
Heb.  13:5;  Jer.  32  :  40.  Though  he  forsake  them  for  a 
moment  in  respect  to  the  manifestation  of  his  favor,  yet  he 
will  return  again  and  comfort  them.  Isa.  54  :  7.  Though 


292  THE    METHOD    OF    GRACE.  (Ch.  15. 

Satan  pull  hard,  yet  he  will  never  be  able  to  pluck  them 
out  of  his  Father's  hand.  John,  10  :  28.  O  what  relief  is 
this !  what  consolation  is  Christ  to  a  deserted  believer  1 
Are  outward  afflictions  the  ground  of  dejection  and  trou- 
ble ?  How  do  our  hearts  fail  and  our  spirits  sink  under 
the  many  smarting  rods  of  God  upon  us  !  But  our  relief 
and  consolation  under  them  all  is  in  Christ  Jesus  ;  for  the 
^cd  that  afflicts  us  is  in  the  hand  of  Christ  that  loveth  us. 
"  As  many  as  I  love  I  rebuke  and  chasten."  Rev.  3  : 19. 
His  design  in  affliction  is  our  profit.  Heb.  12  : 10.  That 
design  of  his  for  our  good  shall  certainly  be  accomplished ; 
Rom.  8  :  28  ;  and  after  that  no  more  afflictions  for  ever. 
"  God  shall  wipe  away  all  tears  from  their  eyes."  Rev 
21:3.  Thus  two  things  are  most  evident:  1.  Nothing 
can  comfort  the  soul  without  Christ.  He  is  the  soul  that 
animates  all  comforts ;  they  would  be  dead  without  him. 
Temporal  enjoyments,  riches,  honors,  health,  relations 
yield  not  a  drop  of  true  comfort  without  Christ.  Spiritual 
enjoyments,  ministers,  ordinances,  promises  are  fountains 
sealed  and  springs  shut  up  till  Christ  open  them ;  a  man 
may  go  comfortless  in  the  midst  of  them  all  2.  No  trou- 
bles or  afflictions  can  deject  the  soul  that  Christ  comforts. 
"  As  sorrowful,  yet  alway  rejoicing."  2  Cor.  6  : 10.  A 
believer  may  walk  with  a  heart  full  of  comfort  amidst  all 
the  troubles  of  the  world.  Christ  makes  darkness  and 
troubles  to  be  light  round  about  his  people.  So  that  the 
conclusion  stands  firm,  that  Christ,  and  Christ  only,  is  the 
consolation  of  believers. 

III.  I  am  to  show  you  that  BELIEVERS,  AND  NONE  BUT 
BELIEVERS,  can  have  consolation  in  Christ;  which  will 
convincingly  appear  from  the  consideration  of  those  things 
which  we  laid  down  before  as  the  requisites  to  all  true 
ipirittial  consolation.  For, 

1.  No  unbeliever  has  the  materials  out  of  which  spirit- 
ual comfort  springs,  which  must  be  some  solid,  spiritual 
and  eternal  good,  as  Christ  and  the  covenant  are.  What 


Ch.  15.)  THE    CONSOLATION    OF    ISRAEL.  293 

do  unregenerate  men  rejoice  in  but  "  a  thing  of  nought  V 
Amos,  6  :  13.  See  how  their  mirth  is  described  in  Job, 
21:12:  "  They  take  their  timbrel  and  harp,  and  rejoice 
at  the  sound  of  the  organ."  He  does  not  say,  they  take 
the  Bible,  turn  to  the  promises,  and  rejoice  in  Christ  and 
the  covenant :  it  is  not  the  melody  of  a  good  conscience, 
the  joy  of  the  Holy  Ghost :  no,  no,  chey  have  no  acquaint- " 
ance  with  such  music  as  that ;  but  the  rejoicing  of  be- 
lievers is  in  those  things,  2  Cor.  1  :  12,  and  this  is  well- 
built  consolation,  which  reaches  the  heart. 

2.  Interest  in  Christ  and  the  promises  is  requisite  to  all 
spiritual  consolation ;  but  no  unbeliever  has  any  title  or 
interest  in  Christ  and  the  promises,  and  so  they  cannot 
support  him.    It  is  not  another  man's  Savior  but  my  own 
that  must  justify,  save  and  comfort  my  soul. 

3.  Evidence  of  a  man's  peace  with  God  is  necessary  to 
his  actual  consolation,  which  no  unbeliever  can  possibly 
have ;  he  has  neither  grace  within  him  to  make  him  the 
subject  of  any  special  promise,  nor  any  witness  or  seal 
of  the  Spirit  to  confirm  his  interest  in  Christ,  for  he  never 
seals  but  where  he  first  sanctifies. 

IV.  One  inquiry  remains  to  be  satisfied  :  SEEING  JESUS 
CHRIST  is  CONSOLATION  TO  BELIEVERS,  HOW  is  IT  THAT  so 

MANY  BELIEVERS    SHOULD  WALK    SO    DEJECTEDLY    AS    THEY 
DO,  WITHOUT  ANY  SPIRITUAL   CONSOLATION  ] 

1.  This  need  not  be  wondered  at  if  we  consider  that 
the  consolations  of  Christ  are  of  two  kinds :  those  pre- 
pared and  reserved  for  the  believer,  and  those  in  present 
possession.  Every  believer  has  the  root  and  seed  of  com- 
fort planted  and  sown  for  him  :  "  Light  is  sown  for  the 
righteous,  and  gladness  for  the  upright  in  heart."  Psalm 
97  : 11.  They  have  Christ  and  the  promises,  which  are  the 
seeds  of  consolation,  and  will  bring  forth  joy  at  last, 
though  at  present  they  have  no  actual  consolation ;  the 
seed  of  all  joy  is  sown,  and  in  due  time  they  shall  reap 
the  full  ripe  fruit. 


294  THE    METHOD    OF     GRACE.  (Ch.  15 

2.  It  must  be  remembered  that  interest,  and  evidence 
are  distinct  blessings :  every  believer  has  interest  in  Christ ; 
but  every  believer  has  not  the  evidence  of  it.    "  Who  is 
among  you  that  feareth  the  Lord,  that  obeyeth  the  voice 
of  his  servant ;   that  walketh  in  darkness,  and  hath  no 
light  V  Isaiah,  50  :  10.   Every  child  of  God  is  not  of  suffi- 
cient age  to  know  his  Father,  or  take  comfort  in  that 
blessed  inheritance   whereunto  he  is  begotten  again.   1 
Peter,  1  :  3,  4. 

3.  All  believers  do  not  walk  with  like  strictness  and  ex- 
act holiness :  all  do  not  exercise  faith  in  a  like  degree. 
Among  Christians  some  are  strong  in  grace,  rich  in  faith, 
strict  in  obedience,  tender  of  sin  to  an  eminent  degree ; 
these  usually  have  much  consolation  :  but  others  are  weak 
in  grace,  poor  in  faith,  comparatively  careless  of  their 
hearts  and  ways,  frequently  grieving  the  good  Spirit  of 
God,  and  wounding   their  own  consciences  (the  vessel 
into  which  spiritual  consolation  is  poured  ;)  and  these  are 
usually  denied  the  joy  and   comfort  with  which  others 
abound. 

4.  The  consolations  of  Christ  are  dispensed  by  the  Spi- 
rit, who  is  the  Comforter  and  giveth  to  every  man  in 
such  proportions  and  at  such  seasons  as  pleaseth  him : 
whence  it  comes  to  pass  that  he  that  is  rich  in  comfort 
to-day  may  be  poor  to-morrow  ;  and,  on  the  contrary,  the 
heart  that  is  quite  full  of  sorrow  one  hour,  is  filled  with 
peace  and  joy  in  believing  in  the  next.    Things  that  are 
necessary  to  the  being  of  a  Christian  are  fixed  and  stable  ; 
but  things  belonging  only  to  the  consolation  of  a  chris- 
tian  come  and  go,  according  to  the  good  pleasure  and  ap- 
pointment of  the  Spirit. 

INFERENCE  1.  The  state  of  unbelievers  is  a  most  sad 
and  uncomfortable  state,  having  no  interest  in  Christ,  the 
consolation  of  Israel.  It  is  true,  they  may  live  in  pleasure 
upon  earth ;  joy  may  display  its  colors  in  their  faces  ;  but 
for  all  this  there  is  not  the  least  drop  of  true  consolation 


Ch.  15.)  THE    CONSOLATION    OF    ISRAEL.  295 

in  any  of  their  hearts.  They  have  some  comfort  in  the 
world,  but  none  in  Christ :  the  little  they  gather  from 
the  world  now  is  all  their  portion  of  joy.  "  Ye  have  re- 
ceived your  consolation."  Luke,  6  :  24.  And  as  this  is 
all  they  have,  so  they  shall  enjoy  it  but  a  little  while,  Job. 
21  :  13,  17,  and  while  they  do  enjoy  it,  it  is  mixed  with 
many  pangs  of  conscience.  "  Even  in  laughter  the  heart 
is  sorrowful,  and  the  end  of  that  mirth  is  heaviness." 
Prov.  14  :  13.  Whatever  consolation  any  unbeliever 
speaks  of  besides  this,  is  delusive :  for  when  the  day  of 
his  distress  cometh,  and  the  terrors  of  conscience  shall 
awake  him  out  of  his  pleasant  dreams,  all  his  sensual 
joys  will  vanish,  and  the  doors  of  true  consolation  will  be 
shut  against  him.  Let  him  then  go  to  Jesus  Christ  and 
say,  "  Lord  Jesus,  thy  name  is  consolation  :  my  heart  is 
ready  to  burst  within  me ;  hast  thou  no  consolation  for 
me  ?  O  Lord,  for  one  drop  of  spiritual  comfort  now." 
But  alas,  there  will  be  none,  no,  not  in  Christ  himself,  foi 
any  unbeliever.  It  is  children's  bread,  the  saints'  privi 
lege  ;  comfort  and  grace  are  undivided.  Let  him  return 
into  himself,  search  his  own  conscience  for  comfort,  and 
say,  "  O  conscience  !  thou  art  more  than  a  thousand  wit- 
nesses, and  thousands  have  been  comforted  by  thee ; 
where  thou  speakest  comfort  none  can  speak  trouble; 
hast  thou  no  consolation  for  me  in  my  deepest  distress  ]" 
Alas,  no ;  if  God  condemn  thee,  wherewithal  shall  I  com- 
fort thee  ]  I  can  speak  neither  more  nor  less  than  the 
Scriptures  put  into  my  mouth,  and  I  find  not  one  word 
in  all  the  book  of  God  warranting  me  to  be  thy  comforter. 
Believe  it  as  an  undoubted  truth,  that  the  state  of  unbe- 
lievers, even  at  the  best,  is  a  sad  and  dismal  state. 

2.  Let  all  believers  draw  their  comfort  from  Christ,  who 
is  the  consolation  of  his  people.  We  rejoice,  says  the 
apostle,  in  Christ  Jesus,  and  have  no  confidence  in  the 
liesh.  That  is  the  true  temper  of  a  believing  soul  :  take 
need  that  you  live  not  partly  upon  Christ*  and  partly 


296  THE    METHOD    OF    GRACE.  (Ch.  15 

upon  the  creature  for  your  comfort ;  and  beware  that  you 
forsake  not  Christ,  the  fountain  of  living  waters,  and  hew 
out  cisterns  for  yourselves  which  can  hold  no  water.  Jer. 
2  :  13.  If  you  make  any  creature  the  fountain  of  your 
comfort,  assuredly  God  will  dry  up  that  spring.  If  your 
souls  draw  their  comfort  from  any  creature,  you  know 
they  must  outlive  that  creature,  and  what  then  will  you 
do  for  comfort  ]  Besides,  as  your  comforts  are  so  are  you. 
The  food  of  every  creature  is  suitable  to  its  nature.  Sen- 
sual men  feed  upon  sensual  things,  spiritual  men  upon 
spiritual  things ;  as  your  food  is  so  are  you.  If  carnal 
comforts  can  content  thy  heart,  it  must  then  be  a  very 
carnal  heart.  Yea,  and  let  Christians  themselves  take 
heed  that  they  draw  not  their  consolations  from  them 
selves  instead  of  Christ.  Your  graces  and  duties  are  ex- 
cellent means,  but  not  the  foundation  of  your  comfort  • 
they  are  useful  buckets  to  draw  with,  but  not  the  well 
itself  in  which  the  springs  of  consolation  rise.  If  you  put 
your  duties  in  the  room  of  Christ,  Christ  will  put  youi 
comforts  out  of  the  reach  of  your  duties. 

3.  If  Christ  be  the  consolation  of  believers,  what  a  joy- 
ful life  should  all  believers  live  in  the  world  !  Certainly, 
if  the  fault  be  not  your  own,  you  may  live  the  happiest 
lives.  If  you  would  not  be  a  discomfort  to  Christ,  he 
would  be  a  comfort  to  you  every  day,  and  in  every  con- 
dition, to  the  end  of  your  lives.  Your  condition  abounds 
with  all  the  helps  and  advantages  of  consolation.  You 
have  the  command  of  Christ  to  warrant  your  comforts. 
Phil.  4  :  4.  You  have  the  Spirit  of  Christ  for  a  spring  ot 
comfort ;  you  have  the  Scriptures  of  Christ  for  the  rules 
of  comfort ;  you  have  the  duties  of  religion  for  the  means 
of  comfort.  Why  is  it  then  that  you  go  comfortless  ?  If 
your  afflictions  are  many  in  the  world,  your  encourage- 
ments are  more  in  Christ.  Your  troubles  in  the  world 
have  been  turned  into  joy,  but  your  comforts  in  Christ 
can  never  bo  turned  into  trouble.  Why  should  troubles 


Ch.  16.)  THE    FORGIVENESS    OF    SINS.  297 

obstruct  your  comfort,  when  the  blessing  of  Christ  upon 
your  troubles  makes  them  subservient  to  promote  your 
happiness  ]  Rom.  8  :  28.  Shake  off  despondency  then 
and  live  up  to  the  principles  of  religion.  Your  dejected 
life  is  uncomfortable  to  yourselves,  and  of  little  use  to 
others. 

4.  If  Christ  be  the  consolation  of  believers,  let  all  that 
desire  comfort  embrace  Jesus  Christ  and  get  union  with 
him.  The  same  hour  you  shall  be  in  Christ  you  shall 
also  be  at  the  fountain-head  of  all  consolation  :  thy  soul 
shall  be  then  a  pardoned  soul,  and  a  pardoned  soul 
has  all  reason  to  be  a  joyful  soul.  In  that  day  thy  con- 
science shall  be  sprinkled  with  the  blood  of  Christ ;  and 
a  sprinkled  conscience  has  all  reason  to  be  a  comforting 
conscience.  In  that  day  you  become  the  children  of  your 
Father  in  heaven,  and  he  that  has  a  Father  in  heaven  has 
all  reason  to  be  the  most  joyful  man  upon  earth.  In  that 
day  you  are  delivered  from  the  sting  of  death  ;  and  he 
that  is  delivered  from  the  sting  of  death  has  the  best 
reason  to  be  happy  in  life.  O  come  to  Christ !  till  you 
come  to  him  no  true  comfort  can  come  to  you. 


CHAPTER  XVI. 

FIRST    BENEFIT    PURCHASED    BY    CHRIST THE    FORGIVE 

NESS    OF    SINS. 

In  whom  we  have  redemption  through  Ids  blood,  the  for- 
giveness of  sins,  according  to  the  riches  of  his  g?'acc. 
Eph.  1  :  7. 

Six  great  motives  have  been  presented  from  the  titles 
of  Christ  to  draw  the  hearts  of  sinners  to  him ;  more  are 
now  to  be  offered  from  the  benefits  purchased  for  believ- 

13*" 


298  THE    METHOD    OF    GRACE.  (Ch.  16 

ers  by  Christ,  by  all  means  to  win  the  hearts  of  men  to 
him.  To  this  end  I  shall,  in  the  first  place,  open  that 
glorious  privilege  of  gospel-remission  freely  and  fully 
conferred  upon  all  that  come  to  Christ  by  faith,  "  in  whom 
we  have  redemption  through  his  blood." 

1.  In  these  words  we  have  a  singular  benefit  or  choice 
mercy  bestowed,  viz.  redemption,  or  the  remission  of  sins : 
this  is  a  privilege  of  the  first  rank,  none  more  desirable 

mong  all  the  benefits  that  come  by  Christ.  And  therefore, 

2.  We  have  the  price  of  this  mercy,  even  the  blood 
of  Christ,  "  in  whom  we  have   redemption,  through  his 
blood."   Precious  things  are  of  great  price ;  the  blood  of 
Christ  is  the  meritorious  cause  of  remission. 

3.  We  have  here  also  the  impulsive  cause,  moving  God 
to  grant  pardon  to  sinners,  and  that  is  said  to  be  "  the 
riches  of  his  grace  ;"  where,  by  the  way,  you  see  that  the 
freeness  of  the  grace  of  God  and  the  fulness  of  the  sa- 
tisfaction of  Christ  meet  together  without  the  least  jar 
in   the  remission  of  sin,  contrary  to  the  vain  cavil  of  the 
Socinian  adversaries,    "  In  whom  we  have    redemption 
through  his  blood,  the  forgiveness  of  sins,  according  to 
the  riches  of  his  grace." 

4.  We  have  the   subjects  of   this   blessed   privilege, 
namely,  believers,  in  whose  name  he  here  speaks ;  "  we 
have  redemption;"  that  is,  the   saints    and   faithful   in 
Christ   Jesus,  ver.   1  ;    we  whom  God  hath   chosen  in 
Christ  before  the  foundation  of  the  world,  and   predes- 
tinated unto  the  adoption  of  children,  ver.  4,  5;   we  that 
are  made   accepted  in  the  Beloved,  ver.   6.    Such,  and 
such  only  have  redemption  through  his  blood.   Hence, 

All  believers,  and  none  but  believers,  receive  the  remission 
of  their  sins  through  the  riches  of  grace,  by  the  blood  of 
Jesus  Christ. 

In  the  illustration  of  this  point  we  shall  show  that  all 
who  are  in  Christ  are  in  a  pardoned  state  ;  that  their  par- 


Ch.16.)  THE    FORGIVENESS    OF    SINS.  299 

don  is  the  purchase  of  the  blood  of  Christ ;  and  that  the 
riches  of  grace  are  manifested  in  remission. 

I.  ALL  WHO  ARE  IN  CHRIST  ARE  IN  A  PARDONED  STATE. 
And  here  I  will  first  show  what  pardon  or  remission  of 
sin  is,  and  then  that  this  is  the  privilege  of  none  but 
believers. 

1.  Remission  of  sin  is  the  gracious  act  of  God,  in  and 
through  Christ,  discharging  a  believing  sinner  from  all  the 
guilt  and  punishment  of  his  sin,  both  temporal  and  eternal. 

It  is  the  act  of  God.  None  can  forgive  sins  but  God 
only.  Mark,  2  :  7.  Against  him  only,  that  is,  principally 
and  especially,  the  offence  is  committed.  Psalm  51  :  4. 
To  his  judgment  guilt  binds  over  the  soul ;  and  who  can 
remit  the  debt  but  the  creditor  1  Mat.  6  :  12. 

It  is  an  act  of  God  discharging  the  sinner.  God's  loos- 
ing one  that  stood  bound,  the  cancelling  of  his  obliga- 
tion is  therefore  called  remission  or  releasing  in  the  text ; 
the  blotting  out  of  our  iniquities,  or  the  removing  of  our. 
sins  from  us,  as  it  is  called  in  other  scriptures.  See 
Psalm  103  :  12  ;  Micah,  7  :  18,  19. 

It  is  a  gracious  act  of  God,  the  effect  of  pure  grace 
done  for  his  ow.n  name's  sake.  Isa.  43  :  25.  Discharg- 
ing us  without  any  satisfaction  at  all  by  us  ;  there  is  much 
grace  in  this.  Providing  a  surety  for  us  every  way  able 
io  pay  our  debt ;  there  is  still  more  grace  in  that. 

It  is  the  gracious  act  of  God  in  and  through  Christ. 
The  satisfaction  of  Christ  is  the  procuring  cause  of  our 
remission,  and  so  God  declares  himself  just  in  the  re- 
mission of  our  sin.  Rom.  3  :  25.  "Gracious  is  the  Lord, 
and  righteous.  Psalm  116  :  5.  Justice  and  mercy  meet 
here  and  embrace  each  other,  "  in  w^hom  we  have  re- 
demption ;"  no  other  price  could  purchase  this  privilege, 
not  rivers  of  oil  or  of  human  blood.  Micah,  6  :  6,  7. 
And  this  gracious  act  of  God  discharges  the  pardoned 
soul  both  from  guilt  and  punishment.  Acts,  13  :  38,  39 

2.  That  this  remission  of  sin  is  the  -privilege  of  he- 


300  THE    METHOD    OF    GRACI.,  CCh-  16 

licvers  is  most  apparent,  for  all  the  causes  of  remission 
are  in  union  to  procure  it  for  them  ;  the  love  of  God. 
which  is  the  impulsive  cause  of  pardon ;  the  blood  of 
Christ,  which  is  the  meritorious  cause  of  pardon ;  and 
saving  faith,  which  is  the  instrumental  cause  of  pardon, 
all  co-operate  for  their  remission,  as  is  plain  in  the  text. 
Besides,  all  the  promises  of  pardon  are  made  to  them. 
Jer.  31  :  34  ;  Micah,  7  :  19.  And  lastly,  all  the  signs  of 
pardon  are  found  in  them,  and  in  them  only,  that  lovo 
God,  Luke,  7  :  47 ;  such  as  mercy  to  others,  Mat.  6  :  14 ; 
a  blessed  peace  in  the  conscience.  Rom.  5  :  1..  It  is  a 
truth,  beyond  controversy,  that  all  that  are  in  Christ  are 
in  a  pardoned  state. 

II.  The  pardon  of  believers  is  THE  PURCHASE  OF  THE 
BLOOD  OF  CHRIST.  Nothing  but  the  blood  of  Christ  is 
equivalent  to  the  remission  of  sin,  for  this  blood  was  in- 
nocent, the  blood  of  a  Lamb  without  spot,  1  Peter,  1  : 
19  ;  this  blood  was  precious  blood,  of  infinite  worth  and 
value,  the  blood  of  God.  Acts,  20  :  28.  It  was  prepared 
for  this  very  purpose,  Heb.  10  :  5  ;  prepared  by  God's 
eternal  appointment ;  by  Christ's  miraculous  production 
through  the  operation  of  the  Spirit;  by  his  voluntary 
sanctification  of  himself  to  this  very  use  and  purpose. 

The  blood  of  Jesus  is  not  only  innocent,  precious, 
and  prepared,  but  it  is  blood  actually  shed  and  sacrific- 
ed to  the  justice  of  God  for  the  expiation  of  guilt  and 
procurement  of  our  discharge.  Isaiah,  53  :  5.  The 
justice  of  God  could  put  in  no  exception  against  the 
blood  of  Christ ;  it  is  unexceptionable,  being  untainted 
by  sin,  and  dignified  above  all  estimation  by  the  person 
whose  blood  it  was.  Justice  required  no  less,  and  could 
demand  no  more  ;  and  this  is  the  price  at  which  our  par 
don  is  purchased,  and  without  which  no  sin  could  be 
pardoned;  for  "without  shedding  of  blond  there  is  no 
remission."  Heb.  9  :  22-. 

III.  God  has  manifested  THE  RICHES  OF  HIS  GRACE  in  the? 


Ch.  16.)  THE    FORGIVENESS    OF    SINS.  301 

remission  of  our  sins.  So  says  the  apostle,  "  Where  sin 
abounded,  grace  did  much  more  abound."  Rom.  5  :  20. 
"  The  grace  of  our  Lord  was  exceeding  abundant,"  1  Tim. 
1  :  14  ;  which  will  appear,  if  we  bring  our  thoughts  to 
the  matter,  in  several  particulars. 

1.  From  the  nature  of  the  mercy,  which  is  the  richest 
of  all  mercies,  except  Christ  the   purchaser  of  it.    No 
mercy  sweeter  than  a  pardon   to  a  condemned  sinner  ; 
no  pardon  like  God's  pardon  to  a  man  condemned  at  his 
bar ;  all  the  goodness  of  God  is  made  to  pass  before  our 
eyes  in  his  pardoning. acts  of  grace.  Exod.  33  :  19. 

2.  The  very  riches  of  grace  must  be  in  the  pardon  of 
sin,  if  we  consider  the  method  in  which  pardons  are  dis- 
pensed, which  is,  as  the  text  speaks,  "  through  his  blood." 
Herein  God   commends  his  love  to  us.  Rom.  5  :  8.     He 
commends  it  more  than  if  he  had  pardoned  sin  without 
such  a  sacrifice  ;  for  then  he  had  only  displayed  his  mercy, 
but  not  caused  mercy  and  justice  to  meet  and  triumph 
together. 

3.  The  riches  of  his  grace  shine  forth  in  the  peculiarity 
of  the  mercy.  Remission  is  no  common  favor  ;  it  is  never 
extended  to  the  fallen  angels,  nor  to  the  greater  part  of 
the  children  of  men,  but  only  to  a  little  flock,  a  small 
remnant  of  mankind.  Luke,  12  :  32 ;  John,  17:9. 

4.  The  riches  of  grace  are  manifested  in  remission,  if 
we  consider  the   subjects  of  this  privilege,  who  are  not 
only  equally  plunged  into  sin  and  misery  with  others  by 
nature,  Eph.  2:3:  but  many  of  them,  in  sins  after  con- 
version, have  been  guilty  of  a  deeper-dyed  abomination 
than   many  unpardoned   ones.     "  To   me,"    saith    Paul, 
*'  who  was  before  a  blasphemer  and  a  persecutor,  and  in- 
jurious ;  but  I   obtained  mercy."   1  Tim.  1  :  13.    "And 
such  were  some  of  you,  but  ye  are  washed."   1  Cor.  6  : 
11.    Yes,  God  singles  out  the  most  base,  despised,  poor 
and  contemptible  ones  among  men  to  be  the  subjects  of 
this  glorious  privilege.   1  Cor.  1  :  26. 


302  THE    METHOD    OF    (JRACE.  <,Ch.  16. 

5.  Still  more  of  the  riches  of  grace  appear  if  we  view 
the  extent  of  this  act  of  grace.    O  how  innumerable  are 
our  transgressions  !     "  Who  can  understand  his  errors  ?" 
Psalm  19  :  12.    Yet  the  blood  of  Christ  cleanses  us  from 
all  sin.  1  John,  1  :  7.  Small  and  great  sins,  open  and  se 
cret  sins,  old  and  new  sins,  all  pardoned  without  excep- 
tion.   O  the  riches  of  grace  !     O  the  unsearchable  good- 
ness of  God  !  "  With  the  Lord  there  is  mercy  ;  and  with 
him  there  is  plenteous  redemption  ;  and  he  shall  redeem 
Israel  from  all  his  iniquities."  Psalm  130  :  7,  8. 

6.  The  riches  of  grace  shine  forth  in  the  perpetuity  of 
remission.  As  grace  pardons  all  sins  without  exception, 
so  the  pardons  it  bestows  are  without  revocation.     The 
pardoned  soul  shall  "  never  come  into  condemnation." 
John,  5  :  24.  "  As  far  as  the  east  is  from  the  west,  so  far 
hath  he  removed    our  transgressions  from  us.'*    Psalm 
103  :  12.    The  east  and  west  are  the  two  opposite  points 
of  heaven  which  can  never  come  together  ;  neither  shall 
the  pardoned  soul  and  its  sins  ever  meet  any  more.  Thou 
hast  cast,  says  Hezekiah,  all  my  sins  behind  thy  back. 
The  penitent  believer  sets  his  sins  before  his  face,  but 
the  merciful  God  casts  them  all  behind  his  back,  never  to 
behold  them  more,  so  as  to  charge  them  upon  his  par- 
doned people.    Thus  you  see  what  the  pardon  of  sin  is, 
•vhat  the  price  that  purchaseth  pardon  is,  and  what  riches 
of  grace  God  manifests  in  the  remission  of  a  believer's 
sins ;  which  were  the  things  to  be  explained. 

INFERENCE  1.  If  it  be  so  that  all  believers,  and  none 
but  believers,  receive  the  remission  of  their  sins  through 
the  riches  of  grace  by  the  blood  of  Christ,  what  a  happy 
condition  are  believers  in  !  Those  that  never  felt  the  load 
of  sin  may  make  light  of  pardon ;  but  so  cannot  you  who 
have  been  in  the  deeps  of  trouble  and  fear  about  it ; 
those  that  have  been  upon  the  rack  of  a  condemning  con- 
science, as  David,  Heman,  and  many  of  the  saints  have 
oeen,  can  never  sufficiently  value  a  pardon.  (i  Blessed  is 


Ch.  16.)  THE    FORGIVENESS    OF    SINS.  303 

he  whose  transgression  is  forgiven,  whose  sin  is  covered  ; 
blessed  is  the  man  unto  whom  the  Lord  imputeth  not 
iniquity ;"  or,  as  in  the  Hebrew,  O  the  blessedness  and 
felicities  of  the  pardoned  man !  Psalm  32  :  1,2. 

Remission  cannot  but  appear  the  wonder  of  mercies, 
if  we  consider  through  what  difficulties  the  grace  cf  God 
makes  way  for  it  to  our  souls  ;  what  strong  bars  the  love 
of  God  breaks  asunder  to  open  our  way  to  this  privilege  ; 
for  there  can  be  no  pardon  without  a  Mediator  ;  no  other 
Mediator  but  the  Son  of  God.  The  Son  of  God  cannot 
discharge  our  debts  but  by  taking  them  upon  himself  as 
our  surety,  and  making  full  payment  by  bearing  the  wralh 
of  God  for  us  ;  and  wrhen  all  this  is  done,  there  can  be  no 
actual  pardon  except  the  Spirit  of  grace  open  our  blind 
eyes,  break  our  hard  hearts,  and  draw  them  to  Christ  in 
the  way  of  believing.  And  as  the  mercy  of  remission 
comes  to  us  through  wonderful  difficulties,  so  it  is  in  it- 
self a  complete  and  perfect  mercy  :  God  would  not  be  at 
such  vast  expense  of  the  riches  of  his  grace  ;  Christ 
would  not  lay  out  the  invaluable  treasures  of  his  precious 
blood  to  procure  a  cheap  and  common  blessing  for  us. 
Rejoice  then,  ye  pardoned  souls  ;  God  has  done  great 
things  for  you,  for  which  you  have  cause  to  be  glad. 
Hence  it  follows, 

2.  That  interest  in  Christ  by  faith,  brings  the  conscience 
of  a  believer  into  a  state  of  peace.  "  Being  justified  by 
faith,  we  have  peace  with  God."  Rom.  5:1.  I  say  not 
that  every  believer  is  presently  brought  into  actual  peace 
of  conscience ;  there  may  be  many  fears  and  much  trou- 
ble even  in  a  pardoned  soul;  but  this  is  an  undoubted 
truth,  that  faith  brings  the  pardoned  soul  into  the  condi- 
tion and  state  where  he  may  find  perfect  rest  in  his  con- 
science with  respect  to  the  guilt  and  danger  of  sin.  The 
blood  of  Christ  sprinkles  us  from  an  evil,  that  is,  an  ac- 
cusing, condemning  conscience.  We  are  apt  to  fear  that 
this  or  that  special  sin  which  has  most  terrified  our  con- 


304  THE     MET1IOJ)     OF    UltACE.  (Ck.  16. 

science  is  not  forgiven  :  but  if  there  are  riches  enough 
.  in  the  grace  of  God,  and  efficacy  enough  in  the  blood  of 
Christ,  the  sins  of  believers,  without  limitation  or  excep- 
tion, are  pardoned. 

If  Christ  remits  no  sin  to  any  man  but  with  respect  to 
his  blood,  then  all  sins  are  pardoned,  as  well  as  any  one 
sin ;  oecause  the  dignity  and  worth  of  that  blood  is  in- 
finite, and  as  much  deserves  pardon  for  all  sins,  as  the 
particular  pardon  of  any,  even  the  least  sin.  Moreover, 
remission  is  an  act  of  God's  fatherly  love  in  Christ ;  and 
if  it  be  so,  certainly  no  sin  of  any  believer  can  be  exclud- 
ed from  pardon  ;  for  then  the  same  soul  would  be  in 
the  favor  of  God  so  far  as  it  is  pardoned,  and  out  of  fa- 
vor with  God  so  far  as  it  is  unpardoned,  and  all  this  at 
one  and  the  same  time  ;  which  is  a  thing  repugnant  to 
itself  and  to  the  whole  strain  of  the  Gospel.  What  is  the 
design  and  end  of  remission  but  the  saving  of  the  par- 
doned soul  1  But  if  any  sin  be  excluded  from  pardon, 
the  retaining  of  that  sin  must  make  void  the  pardon  of 
all  other  sins ;  and  so  the  acts  of  God  must  cross  and 
contradict  each  other,  and  the  design  and  end  of  God 
miscarry  and  be  lost ;  which  can  never  be.  So  then  we 
conclude,  faith  brings  the  believing  soul  into  a  state  of 
rest  and  peace.  Hence, 

3.  No  remission  is  to  be  expected  by  any  soul  without  an 
interest-  by  faith  in  Jesus  Christ.  No  Christ,  no  pardon  ; 
no  faith,  no  Christ.  Yet  how  apt  are  many  poor  deluded 
souls  to  expect  pardon  in  a  way  in  which  never  any  soul 
yet  did  or  ever  can  meet  it.  Some  look  for  pardon  from 
the  absolute  mercy  of  God,  without  any  regard  to  the 
blood  of  Christ :  "  we  have  sinned,  but  God  is  merciful !" 
Some  expect  remission  of  sin  by  virtue  of  their  own  du- 
ties :  "I  have  sinned,  but  I  will  repent,  restore,  reform, 
and  God  will  pardon  !"  Little  do  such  men  know  how 
they  therein  diminish  the  evil  of  sin,  undervalue  the  jus- 
tice of  God,  slight  the  blood  of  Christ,  and  cheat  theii 


Ch.  16.)  THE    FORGIVENESS    OF    SINS.  306 

own  souls  for  ever.  To  expect  pardon  from  absolute 
mercy,  or  from  our  own  duties,  is  to  knock  at  the  wrong 
door,  which  God  has  shut  up  to  all  the  world.  Rom.  3  : 
20.  Whilst  these  two  principles  abide  firm,  that  the  price 
of  pardon  is  only  in  the  blood  of  Christ,  and  the  benefit 
of  pardon  only  by  the  application  of  his  blood  to  us;  this 
must  remain  a  sure  conclusion,  that  no  remission  is  to 
be  expected  by  any  soul  without  an  interest  by  faith  in 
Jesus  Christ.  Repentance,  restitution  and  reformation 
are  excellent  duties  in  their  proper  place,  but  they  were 
never  meant  for  saviors,  or  a  satisfaction  to  God  for  sin 

4.  If  the  riches  of  grace  be  thus  manifested  in  the  par 
don  of  sin,  How  vile  an  abuse  is  it  of  the  grace  of  God  to 
take  the  more  liberty  to  sin,  because  grace  abounds  in  tlie 
pardon  of  it ! 

"  Shall  we  continue  'in  sin,  that  grace  may  abound] 
God  forbid  !"  Rom.  6  :  1,  2.  Will  nothing  else  than  the 
grace  of  God  serve  to  make  a  cloke  for  sin  ]  O  vile  abuse 
of  the  most  excellent  thing  in  the  whole  world  !  Did 
Christ  shed  his  blood  to  expiate  our  guilt,  and  dare  we 
make  that  a  plea  to  extenuate  our  guilt]  God  forbid! 
If  it  be  intolerable  ingratitude  among  men  to  requite 
good  with  evil,  sure  that  sin  must  want  a  name  bad 
enough  to  express  it,  which  puts  the  greatest  dishonor 
upon  God  for  the  greatest  mercy  that  ever  was  given  to 
the  world.  "  There  is  forgiveness  with  thee,  that  thou 
mayest  be  feared,"  Psalm  130  :  4,  not  that  thou  mayest 
be  the  more  abused.  Nay,  let  me  say,  the  devils  never 
sinned  at  this  rate ;  they  cannot  abuse  the  pardoning 
grace  of  God,  because  such  grace  was  never  offered 
them.  And  certainly,  if  the  abuse  of  the  common  mer- 
cies of  God,  as  meat  and  drink,  by  gluttony  and  drunk- 
enness, be  a  heinous  sin,  and  highly  provoking  to  God,  the 
abuse  of  the  riches  of  his  grace,  and  the  precious  blood 
of  his  Son,  must  be  out  of  measure  sinful. 

5.  If  this  be  so,  as  ever  you  expect  pardon  and  mercy  from 


306  THE     METHOD    OF    GRACE  (Ch.  16 


j  come  to  Christ  in  the  way  of  faith  ;  receive  and  em- 
brace him,  now  in  the  tenders  of  the  Gospel. 

To  enforce  this  exhortation,  I  beseech  you,  as  in  the 
oowels  of  Christ  Jesus,  and  by  all  the  regard  and  value 
you  have  for  your  souls,  let  the  following  considerations 
sink  down  in  your  hearts. 

That  all  christless  persons  are  actually  under  the  con- 
demnation of  God.  "  He  that  believeth  not  is  condemned 
already;"  John,  3  :  18  :  and  it  must  be  so,  for  every  soul 
is  concluded  under  the  curse  of  the  law  till  Christ  make 
him  free'.  John,  8  :  36.  Till  we  are  in  Christ  we  are 
dead  by  law  ;  and  when  we  believe  unto  justification, 
then  we  pass  from  death  to  life.  A  blind  mistaken  con- 
science may  possibly  acquit  you,  but  be  assured,  God  con- 
demns you. 

Consider  what  a  terrible  thing  it  is  to  lie  under  the  con- 
demnation of  God.  The  most  terrible  things  in  nature 
cannot  shadow  forth  the  misery  of  such  a  state  :  put  alJ 
sicknesses,  poverty,  reproaches,  the  torments  invented  by 
all  tyrants  into  one  scale,  and  the  condemnation  of  God 
into  the  other,  and  they  will  be  all  found  lighter  than  a 
feather.  Condemnation  is  the  sentence  of  the  great  and 
terrible  God  ;  it  is  a  sentence  shutting  you  up  to  ever- 
lasting wrath  ;  it  is  a  sentence  never  to  be  reversed  but 
by  application  to  Christ  in  season.  O  souls  !  you  cannot 
oear  the  wrath  of  God.  You  do  not  understand  it  if  you 
think  it  tolerable.  One  drop  of  it  upon  your  conscience 
now  is  enough  to  distract  you  in  the  m'dst  of  all  the  plea- 
sures and  comforts  of  this  world  ;  yet  all  that  are  out  of 
Christ  are  sentenced  to  the  fulness  of  God's  wrath  for  ever. 

There  is  yet  a  possibility  of  escaping  the  wrath  to 
come;  a  door  of  hope  is  opened  to  the  worst  of  sinners  ; 
a  day  of  grace  is  offered  to  the  children  of  men.  Heb. 
3  :  15.  God  declares  himself  unwilling  that  any  should 
perish.  2  Pet.  3:9.  O  what  a  mercy  is  this  !  Who  that 
is  on  this  side  eternity  fully  understands  the  worth  of  it  ? 


Ch.  10.)  THE    FORGIVENESS    OF    SINS.  307 

The  door  of  mercy  will  be  shortly  shut.  Luke,  13  :  25. 
Grod  has  many  ways  to  shut  it :  he  sometimes  shuts  it  by 
withdrawing  the  means  of  grace  and  removing  the  can- 
dlesticks ;  a  judgment  at  this  time  to  be  greatly  feared. 
Sometimes  he  shuts  it  by  withdrawing  the  Spirit  from 
the  means,  whereby  all  ordinances  lose  their  efficacy. 
1  Cor.  3  :  7.  But  if  he  shut  it  not  by  removing  the 
means  of  grace  from  you,  certain  it  is  it  will  be  shortly 
shut  by  you.r  removal  from  all  the  opportunities  of  salva- 
tion by  death. 

When  once  the  door  of  mercy  is  shut,  you  are  gone  be 
•yond  all  the  possibilities  of  pardon  and  salvation  for  ever- 
more. The  night  is  then  come,  in  which  no  man  can 
work.  John,  9  :  4.  All  the  golden  seasons  you  now  en- 
joy will  be  irrecoverably  gone  out  of  your  reach. 

Pardons  are  now  daily  granted  to  others.  Some  who 
were  once  as  far  from  mercy  as  you  now  are,  are  read- 
ing their  pardons  with  tears  of  joy.  The  world  is  full 
of  instances  of  the  riches  of  pardoning  grace.  O  there- 
fore lift  up  your  cries  to  heaven,  give  the  Lord  no  rest, 
take  no  denial  till  he  open  the  blind  eye,  break  the  stony 
heart,  bow  the  stubborn  will,  effectually  draw  thy  soul  to 
Christ,  and  deliver  thy  pardon  signed  with  his  blood. 


308  THE    METHOD    OF    GRACE.  (Cb  I" 

CHAPTER   XVII. 

A.  SECOND  BENEFIT  PURCHASED  BY  CHRIST ACCEPTANCE 

WITH  GOD. 

To  the  praise  of  the  glory  of  his  grace,  wherein  he  hath 
made  us  accepted  in  the  Beloved.    Eph.  1:6. 

In  our  last  discourse  we  showed  the  blessed  privilege 
of  remission  of  sin,  from  the  verse  following  our  text : 
in  this  verse  lies  another  glorious  privilege,  namely,  the 
acceptance  believers  have  with  God  through  Jesus  Christ; 
both  which  comprise,  as  the  two  main  branches,  our  jus- 
tification before  God.  In  these  words  three  things  are 
observable. 

1.  The  privilege  itself,  which  is  exceeding  rich  in  its 
nature:   "he  hath  made  us  accepted;"  the  word  in  the 
original  means  he  hath  ingratiated  us,  or  brought  us  into 
the  grace,  favor  and  acceptance  of  God  the  Father ;  en- 
deared us  to  him,  so  that  we  find  grace  in  his  sight. 

2.  The  meritorious  cause,  procuring  this  benefit  for 
us,   declared  in  the   words,    "  in  the   Beloved ;"   which 
words  refer  to   Christ,  who  is  here  emphatically  styled 
"  the  Beloved,"  the  great  favorite  of  heaven,  the  delight 
of  God,  the  prime  object  of  his  love  :  it  is  he  who  obtains 
this   benefit  for  believers  :   he  is   accepted  for  his  own 
sake,  and  we  for  his. 

3.  The  ultimate  end  of  conferring  this  benefit  upon 
believers  :  "  to  the  praise  of  the  glory  of  his  grace  ;"  or, 
to  the   end  that  his   grace  might  be  made   glorious  in 
praises.     There  are  riches  of  grace  in  this  act  of  God; 
and  the  work  of  believers,  both  in  this  world  and  in  that 
to  come,  is  to  search  and  admire,  acknowledge  and  mag- 
nify God  for  his  abundant  grace  herein      The  dcctrine 
taught  is,  that 


Ch.17.)  ACCEPTANCE    WITH    GOD.  309 

Jesus    Christ  has  procured  special  favor  and  acceptance 
with  God  for  all  ivho  are  in  him. 

This  point  is  plainly  taught  in  Scripture,  "  But  now  in 
Christ  Jesus,  ye  who  sometimes  were  far  off  are  made 
nigh  by  the  blood  of  Christ."  The  original  is  a  term  oi 
endearedness  :  nothing  is  thus  taken  into  the  very  bosom 
but  what  is  very  dear,  precious  and  acceptable.  Believ- 
ers are  said  to  be  made  by  Jesus  Christ  "  kings  and 
priests  unto  God  and  his  Father,"  Rev.  1  :  5,  6,  that  is, 
dignified  favorites,  upon  whom  the  special  marks  of 
honor  are  set  by  God. 

In  illustrating  this  point  three  things  must  be  doc 
trinally  discussed  :  what  the  acceptance  of  our  persons 
with  God  is ;  how  it  appears  that  believers  are  so  ac- 
cepted with  God  ;  and  how  Christ  the  Beloved  procures 
this  benefit  for  believers. 

I.  WHAT  THE  ACCEPTANCE  OF  OUR  PERSONS  WITH  GOD 
is  :  to  understand  which  it  may  be  proper  to  remember 
that  there  is  a  two-fold  acceptance  of  persons  mentioned 
in  Scripture. 

Accepting  of  persons  is  noted  in  Scripture  as  the  sinful 
act  of  a  corrupt  man  ;  a  thing  which  God  abhors,  being 
the  corruption  and  abuse  of  the  authority  which  men 
have  in  judgment ;  overlooking  the  merit  of  the  cause 
through  respect  to  the  quality  of  the  person  whose  cause 
it  is  ;  so  that  the  cause  does  not  commend  the  person,  but 
the  person  the  cause.  This  God  every  where  brands  in 
men  as  a  vile  perverting  of  judgment,  and  he  utterly  dis- 
claims it  himself.  "  God  accepteth  no  man's  person." 
Gal.  2:6.  "  There  is  no  respect  of  persons  with  God." 
Rom.  2:  11. 

There  is  also  an  accepting  of  persons,  which  is  the 
gracious  act  of  a  merciful-God  ;  whereby  he  receives  both 
the  persons  and  duties  of  believers  into  special  grace  and 
favor,  for  Christ's  sake  ;  and  of  this  my  text  speaks. 


310  THE  METHOD  OF  GRACE.  (Ch.  17. 

1.  This  act  of  favor  supposes  a  state  of  alienation  and 
enmity  :  those  only  are  accepted  that  were  out  of  favor  ; 
and  indeed  so  stood  the  case  with  us.  Ye  were  aliens  and 
stmngers,  "  but  now  in  Christ  Jesus  ye,  who  sometimes 
were  afar  off,  are  made  nigh  by  the  blood  of   Christ." 
Eph.  2  :  12,  13.    So  the  apostle  Peter,  "Which  in  time 
past  were  not  a  people,  but  are  now  the  people  of  God : 
which  had  not  obtained  mercy,  but  now  have  obtained 
mercy."  1  Pet.  2  :  10.    The  fall  made   a  fearful  breach 
between  God  and  man.  Sin,  like  a  thick  cloud,  intercept- 
ed all  the  beams  of  divine  favor  from  us.  The  satisfaction 
of  Christ  dissolves  that  cloud,   "  I  have  blotted  out  as  a 
thick  cloud  thy  transgressions,  and  as  a  cloud  thy  sins." 
Isa.  44  :  22.     This  dark  cloud  thus  dissolved,  the  face  of 
God  shines  forth  again  with  cheerful  beams  of  favor  and 
love  upon  all  who  by  faith  are  interested  in  Jesus  Christ. 

2.  It  includes  the  removing  of  guilt  from  the  persons  of 
believers  by  the  imputation  of  Christ's  righteousness  to 
them,  "  Being  justified  by  faith,  we  have  peace  with  God 
through  our  Lord  Jesus  Christ,  by  whom  also  we  have 
access  by  faith  into  this  grace  wherein  we  stand."  -Rom. 
5  :  1,  2.  The  face  of  God  cannot  shine  upon  the  wicked ; 
the  person  must  be  first  made  righteous  before  he  can  be 
made  accepted. 

3.  It  includes  the  offering  or  tendering  of  our  persons 
and  duties  to  God  by  Jesus  Christ.      Believers  indeed 
present   themselves   to  God,    Rom.  12  :  1  ;    but  Christ's 
presenting  them  makes  their  tender  of  themselves  ac- 
ceptable to  the  Lord :  "In  the  body  of  his  flesh  through 
death,  to  present  you  holy  and  unblameable  and  unre- 
provable,  in  his  sight."  Col.  1:22.    Christ  leads  every 
believer  as  it  were  by  the  hand  into  the  gracious  presence 
of  God,  after   this  manner   bespeaking    acceptance   for 
him  :  "  Father,  here  is  a  poor  soul  that  was  born  in  sin, 
has  lived  in  rebellion  against  thee  all  his  days ;  he  has 
broken  all  thy  laws  and  deserved  all  thy  wrath  ;  yet  he 


Ch.  17.)  ACCEPTANCE    WITH    GOD.  311 

is  one  of  those  which  thou  gavest  me  before  the  world 
was.  I  have  atoned  by  my  blood  for  all  his  sins  ;  I  have 
opened  his  eyes  to  see  the  sinfulness  and  misery  of  his 
condition;  broken  his  heart  for  his  rebellion  againsl 
ihee  ;  bowed  his  will  in  obedience  to  thy  will ;  united 
him  to  myself  by  faith  as  a  living  member  of  my  body  • 
and  now,  Lord,  since  he  is  become  mine  by  regeneration, 
let  him  be  thine  also  by  special  acceptance  ;  let  the  same 
love  with  which  thou  lovest  me  embrace  him  also  who  is 
now  become  mine." 

II.  I  must  show  you  HOW  IT  APPEARS  that  believers 
are  thus  ingratiated  or  brought  into'  the  special  favor  ol 
God  by  Jesus  Christ.  And  this  will  be  evinced  divers 
ways. 

1.  By  the  titles  of  love  with  which  the  Lord  graceth 
and  honoreth  believers,  who  are  sometimes   called  the 
household  of  God,  Eph.  2  :  19  ;  the  friends  of  God,  James, 
2  :  23  ;  the  dear  children  of  God,  Eph.  5:1;  the  peculiar 
people  of  God,  1  Pet.  2  :  9  ;  a  crown  of  glory  and  a  royal 
diadem  in  the  hand  of  their  God,  Isa.  62  :  3 ;  the  objects 
of  his  pleasure,  Psalm  147  :  11.  O  what  terms  of  endear- 
ment does  God  use  towards  his  people  !   Does  not  all  this 
show  them  to  be  in  special  favor  with  him  ] 

2.  The  gracious  manner  in  which  he  treats  them  upon 
the  throne  of  grace,  to  which  he  allows  them  to  come 
with  boldness.  Heb.  4  :  16.     This  also  shows  them  to  be 
in  the  special  favor  of  God ;  he  allows  them  to  come  to 
him  in  prayer,  with  the  liberty,  confidence  and  filial  bold- 
ness of  children  to  a  father.   "  Because  ye  are  sons,  God 
hath  sent  forth  the  Spirit  of  his  Son  into  your  hearts,  cry- 
ing Abba,  Father,"    Gal.  4  :  6,  the  familiar  voice   of  a 
clear  child  :  yea,  which  is  a  wonderful  condescension  of 
the  great  God  to  poor  worms  of  the  earth,  he  says,  "  Thus 
saith  the  Lord,  the  Holy  One  of  Israel  and  his  Maker,  Ask 
me  of  things  to  come  concerning  my  sons,  and  concerning 
the  work  of  my  hands  command  ye  me,'*  Isa.  45  :  11  ;   an 


312  THE    METHOD    OF    GRACE.  (Ch.  It 

expi  ession  so  full  of  grace  and  special  favor  to  believers 
that  it  needs  great  caution  in  reading  and  understanding 
it :  the  meaning  is,  that  God  has  as  it  were  subjected  the 
works  of  his  hands  to  the  prayers  of  his  saints  ;  and  it  is 
as  if  he  had  said,  If  my  glory  and  your  necessity  shall  re- 
quire it,  do  but  ask  me  in  prayer,  and  whatever  my  Al 
mighty  Power  can  do  I  will  do  it  for  you.  However,  let 
no  favorite  of  heaven  forget  the  infinite  distance  between 
himself  and  God.  Abraham  was  a  great  favorite  of  hea- 
ven, and  was  called  "  the  friend  of  God  ;"  yet  see  with 
what  humility  of  spirit  and  reverential  awe  he  addresses 
God,  "  Behold  now  I  have  taken  upon  me  to  speak  unto 
the  Lord,  which  am  but  dust  and  ashes.0  Gen.  18 :  27. 

3.  God's  readiness  to  grant,  as  well  as  their  liberty  to 
ask,  proves  them  the  special  favorites  of  God.  The  heart 
of  God  is  so  ready  to  grant  the  desires  of  believers  that  it 
is  but  to  ask  and  have.  Matt.  7  :  7.  The  door  of  grace  is 
opened  by  the  key  of  prayer.  That  is  a  favorite  indeed 
to  whom  the  king  gives  a  blank  to  insert  what  request  he 
will :  "  If  ye  abide  in  me,  and  my  words  abide  in  you,  ye 
shall  ask  what  ye  will  and  it  shall  be  done  unto  you." 
John,  15  :  7.  O  blessed  liberty  of  the  sons  of  God  !  Da- 
vid did  but  say,  "  Lord,  1  pray  thee,  turn  the  counsel  ot 
Ahithophel  into  foolishness,"  2  Sam.  15  :  31,  and  it  was 
done  as  soon  as  asked.  Joshua  did  but  say,  "  Thou  sun 
stand  still  in  Gibeon,"  and  a  miraculous  stop  was  pre- 
sently put  to  its  swift  motion  in  the  heavens ;  nay,  which 
is  indeed  wonderful,  a  prayer  conceived  in  the  heart  and 
not  yet  uttered  by  the  lips  of  believers  is  often  anticipa- 
ted by  the  readiness  of  free  grace  :  "  And  it  shall  come 
to  pass  that  before  they  call  I  will  answer,  .and  whilst  they 
are  yet  speaking  I  will  hear."  Isa.  65  :  24.  The  prayers 
of  others  are  rejected  as  an  abomination*  Prov.  15  :  8. 
God  casts  them  back  into  their  faces.  Mai.  2  :  3.  But  free 
grace  signs  the  petitions  of  the  saints  more  readily  than 
they  are  presented  ;  we  have  not  the  readiness  to  askfc 


Ch.17.)  ACCEPTANCE    WITH    GOD  313 

that  God  has  to  give.  It  is  true,  the  answer  of  a  believer's 
prayers  may  be  a  long  time  hid  from  his  knowledge ;  but 
every  prayer  according  to  the  will  of  God  is  presently 
granted  in  heaven,  though  for  wise  and  holy  ends  be- 
lievers may  be  held  in  doubtful  suspense  about  them 
on  earth. 

4.  The  free  discoveries  of  the  secrets  of  God's  heart  to 
believers  show  them    to  be  his  special  favorites.    Men 
open  riot  the  counsels  of  their  hearts  to  enemies  or  stran- 
gers, but  to  their  most  intimate  friends.     "  The  secret  of 
the  Lord  is  with  them   that  fear  him  and  he  will  show 
them  his  covenant."    Psalm  25  :  14.    When    God   was 
about  to   destroy  Sodom  he  would  do  nothing  in  that 
work  of  judgment  until  he  had  acquainted  Abraham  his 
friend  with  his  purpose  therein.    '•  And  the  Lord  said, 
Shall  I  hide  from    Abraham    that  thing  which  I  do  ]" 
Gen.  18  :  17.  So  when  a  king  was  to  be  elected  for  Israel, 
and  the  person  whom  God  had  chosen  was  yet  unknown 
to  the  people,    God  as  it    were    whispered   the    secret 
unto  Samuel  the  day  before.    "  Now  the  Lord  had  told 
Samuel  in  his  ear  a  day  before  Saul  came,"  according 
to  the  manner  of   princes  with    some    special  favorite. 
1  Sam.  9  :  15. 

5.  The   Lord's    receiving  every   small  thing  that  comes 
from  them  with  grace  and  favor  when  he  rejects  the  great- 
est things  offered  by  others,  certainly  bespeaks  believers 
the  special  favorites  of  God.    There  was  but  one  good 
word   in  a  whole  sentence    from    Sarah,  and  that  very 
word  is  noted  and  commended  by  God,  1  Pet.  3  :  6,  "She 
called  him  Lord."     There  were   but  some  small  begin- 
nings or  buddings  of  grace  in  young  Abijah,  and  the  Lord 
took  special  notice  thereof.    "  Because  in  him  there  is 
found  some  good  thing  toward  the  Lord  God  of  Israel  in 
the  house  of  Jeroboam."     1  Kings,  14  :  13.    Let  this  be 
an  encouragement  to  young  people  in  whom  there  are 
found  any  breathing  desires  after  Christ ;  God  will  not 

Method  of  Grace.  1  4 


314  THE    METHOD    OF    GRACE. 


(Ch.  17 


reject  them  if  any  sincerity  be  found  in  them ;  a  secret 
groan  uttered  to  God  in  sincerity  shall  not  be  despised. 
Horn.  8  :  26.  The  very  bent  of  a  believer's  will  when  he 
has  no  more  to  offer  unto  God  is  an  acceptable  present. 
2  Cor.  8  :  11.  The  very  purpose  that  lies  secretly  in  the 
heart  of  a  believer  not  yet  executed  is  accepted  with 
him :  "  Whereas  it  was  in  thine  heart  to  build  an  house  to 
my  name,  thou  didst  well  that  it  was  in  thine  heart."  1 
Kings,  8  :  18.  Thus  small  things  offered  to  God  by  be- 
lievers find  acceptance  with  him,  while  the  greatest  pre- 
sents, even  solemn  assemblies,  sabbaths,  and  prayers  from 
others  are  rejected  :  "  They  are  a  trouble  unto  me,  I  am 
weary  to  bear  them."  Isa.  1  :  14.  Incense  from  Sheba, 
the  sweet  cane  from  a  far  country,  are  not  acceptable,  nor 
sacrifices  sweet  from  other  hands.  Jer.  6  :  20. 

III.  How  CHRIST,  THE  BELOVED,  PROCURES  THIS  BENE 
FIT  FOR  BELIEVERS.    And  this  he  does, 

1.  By  the  satisfaction  of  his  blood:  "When  WTC  were 
enemies,  we  were  reconciled  to  God  by  the  death  of  his 
Son."    Rom.  5  : 10.    No  friendship  without  reconciliation, 
no  reconciliation  but  by  the  blood  of  Christ :  therefore 
the  new  and  living  way  by  which  believers  come  unto 
God  with  acceptance  is  said  to  be  consecrated  for  us 
through  the  veil  of  Christ's  flesh ;   and  hence  believers 
have  boldness  to  enter  into  the  holiest  by  the  blood  of 
Jesus.    Heb.  10  :  19,  20. 

2.  The  favor  of  God  is  procured  for  believers  by  their 
mystical  union  with  Christ,  whereby  they  are  made  "mem- 
bers of  his  body,  of  his  flesh,  and  of  his  bones."    Eph. 
5  :  30.    So  that  as  Adam's  posterity  stood  upon  the  -same 
terms  that  he  their  natural  head  did,  so  believers,  Christ's 
mystical  members,  stand  in  the  favor  of  God  by  the  fa- 
vor which   Christ  their  spiritual  head  has :  "  I  in  them, 
and  thou  in  me,  that  they  may  be  made  perfect  in  one  ; 
and  that  the  world  may  know  that  thou  hast  sent  me,  and 
hast  loved  them  as  thou  hast  loved  me."   John,  17  :  23. 


Ch.17.)  ACCEPTANCE    WITH    GOD,  315 

3.  Believers  are  brought  into  favor  with  God  &?/  Christ's 
bccotning  their  altar,  upon  which  their  persons  and  duties 
are  all  offered  up  to  God.^  The  altar  sanctifies  the  gift; 
and  this  was  typified  by  the  legal  rite  mentioned,  Luke, 
1  :  9,  10.  Christ  is  that  golden  altar  from  whence  all  the 
prayers  of  the  saints  ascend  to  the  throne  of  God  per- 
fumed with  the  odors  and  incense  of  his  merits  :  "  And 
another  angel  came  and  stood  at  the  altar,  having  a  golden 
censer ;  and  there  was  given  unto  him  much  incense  that  he 
should  offer  it,  with  the  prayers  of  all  saints,  upon  the  gold- 
en altar  which  was  before  the  throne ;  and  the  smoke  of  the 
incense  which  came  with  the  prayers  of  the  saints  ascended 
up  before  God  out  of  the  angel's  hand."  Rev.  8  :  3,  4. 

INFERENCE  1.  If  all  believers  be  in  favor  with  God, 
how  great  a  mercy  is  it  to  have  the  prayers  of  such  on  our 
behalf!  Would  we  have  our  desires  succeed  in  heaven, 
let  us  seek  the  favor  of  God  ourselves,  and  engage  tht, 
prayers  of  his  people,  the  favorites  of  heaven,  for  us 
One  believer  can  do  much,  many  can  do»  more.  When 
Daniel  designed  to  get  the  knowledge  of  the  secret  hinted 
in  the  obscure  dream  of  the  king,  which  none  but  the 
God  of  heaven  could  make  known,  it  is  said,  "  Then 
Daniel  went  to  his  house  and  made  the  thing  known  un- 
to Hananiah,  Mishael,  and  Azariah,  his  companions,  that 
they  would  desire  mercies  of  the  God  of  heaven  concern- 
ing this  secret."  Dan.  2  : 17,  18.  The  benefit  of  such 
assistance  in  prayer  by  the  help  of  Christians  is  plainly 
intimated  by  Jesus  Christ :  "  If  two  of  you  shall  agree 
on  earth  as  touching  any  thing  that  they  shall  ask,  it  shall 
be  done  for  them  of  my  Father  which  is  in  heaven." 
Matt.  18  ,19.  God  sometimes  specially  regards  a  num- 
ber of  voices  for  the  granting  of  some  public  mercy,  be 
cause  he  delights  in  the  harmony  of  many  praying  souls, 
and  to  gratify  many  in  the  answer  of  the  same  prayer. 
I  know  this  usage  is  grown  too  formal  among  professors, 
but  certainly  it  is  a  great  advantage  to  be  united  with 


316  THE    METHOD    OP    GRACE.  ( Ch.  17 

those  whose  prayers  prevail  with  God.  Bernard,  pre- 
scribing rules  for  effectual  prayer,  closes  them  with  this 
wish,  When  thy  heart  is  in  this  frame, remember  me. 

2.  If  believers  are  such  favorites  in  heaven,  in  what  a 
desperate  condition  are  that  cause  and  those  persons  against 
whom  believers  are  daily  engaged  in  prayers  and  cries  to 
7ieaven! 

Certainly  Rome  shall  feel  the  force  of  the  many  mil- 
lions of  prayers  that  are  gone  up  to  heaven  from  the 
saints  for  many  generations ;  the  cries  of  the  blood  of 
the  martyrs  of  Jesus,  joined  with  the  cries  of  thousands 
of  believers,  will  bring  down  vengeance  at  last  upon  the 
man  of  sin.  It  is  said,  "  The  smoke  of  the  incense,  which 
came  with  the  prayers  of  the  saints,  ascended  up  before 
God  out  of  the  angel's  hand.  And  the  angel  took  the  cen 
ser  and  filled  it  with  fire  of  the  altar,  and  cast  it  into  the 
earth ;  and  there  were  voices,  and  thunderings,  and  light- 
nings, and  an  earthquake.  And  the  seven  angels,  which 
had  the  sevenj;rumpets,  prepared  themselves  to  sound." 
Rev.  8:4-6.  The  prayer  of  a  single  saint  is  sometimes 
followed  with  wonderful  effects :  "In  my  distress  I  called 
upon  the  LORD,  and  cried  unto  my  God :  he  heard  my 
voice  out  of  his  temple,  and  my  cry  came  before  him, 
even  into  his  ears :  then  the  earth  shook  and  trembled ; 
the  foundations  also  of  the  hills  moved  and  were  shaken, 
because  he  was  wroth."  Psalm  18  :  6,  7.  What  then  can 
a  thundering  legion  of  praying  souls  do  !  It  was  said  of 
Luther  that  he  could  have  of  God  what  he  would ;  his 
enemies  felt  the  weight  of  his  prayers,  and  the  church  of 
God  reaped  the  benefit.  The  queen  of  Scots  professed 
she  was  more  afraid  of  the  prayers  of  John  Knox  than 
of  an  army  of  ten  thousand  men.  These  were  mighty 
wrestlers  with  God,  however  vilified  among  their  ene- 
mies. A  time  will  come  when  God  will  hear  the  prayers 
cf  his  people,  who  are  continually  crying  in  his  ears 
"  How  long  1  Lord,  how  long  V 


Cfa  17.)  ACCEPTANCE    WITH    GOD.  317 

3.  Let  not  believers  be  dejected  at  the  contempt  of  men,  so 
long  as  tliey  stand  in  the  favor  of  God.    It  is  the  lot  of  the 
best  men  to  have  the  worst  usage  in  the  world  :  those  of 
whom  the  world  was  not  worthy  were  not  thought  worthy 
to  live  in  the  world.     Heb.  11:38.    Paul  and  his  com 
panions  were  men  of  a  choice  spirit ;  yet  saith  he,  "  Be- 
ing defamed,  we  entreat :  we  are  made  as  the  filth  of  the 
earth,  and  are  the  offscouring  of  all  things  unto  this  day." 
1  Cor.  4 : 13.     These  are  words  signifying  the  most  con- 
temptible and   abhorred   things   among  men.    How  are 
heaven  and  earth  divided  in  their  judgments  and  estima- 
tions of  the  saints !    Those  whom  men  call  filth  and  dirt, 
God  calls  a  peculiar  treasure,  a  crown  of  glory,  a  royal 
diadem.    But  trouble  not  thyself,  believer,  for  the  unjust 
censures  of  the  blind  world  ;  they  speak  evil  of  the  things 
they  know  not :  "  He  that  is  spiritual  judgeth  all  things, 
yet  he  himself  is  judged  of  no  man."    1  Cor.  2  : 15.   You 
can  discern  the  baseness  of  their  spirit ;  they  want  a  fa- 
culty to  see  the  excellence  of  your  spirit :  he  that  carries 
a  dark  lantern  in  the  night  can  discern  him  that  comes 
against  him,  and  yet  is  not  discerned  by  him.    A  courtier 
regards  not  a  slight  in  the  country,  so  long  as  he  has  the 
ear  and  favor  of  bis  prince. 

4.  Never  let  believers  fear  the  want  of  any  good  thing  ne- 
cessary for  them  in  this  world.    The  favor  of  God  is  the 
fountain  of  all  blessings,  even  of  all  that  you  need.    He 
has  promised  that  he  will  withhold  no  good  thing  from 
them  that  walk  uprightly.  Psalm  84: 11.  He  that  is  boun- 
tiful to  his  enemies  will  not  withhold  what  is  good  from 
his  friends.     The  favor  of  God  will  not  only  supply  your 
needs,  but  protect  your  persons :  "  Thou  wilt  bless  the 
righteous ;  with  favor  wilt  thou  compass  him  as  with  a 
shield."    Psalm  5  :  12. 

5.  Hence  also  it  follows  tliat  tlie  sins  of  believers  are 
very  displeasing  to  God.    The  unkindness  of  those  whom 
he  has  received  into  his  bosom,  upon  whom  he  has  set 


318  THE    METHOD    OP    GRACE.  ( Ch.  17 

his  special  delight,  who  are  more  obliged  to  him  than  all 
the  people  of  the  earth  beside,  O  this  grieves  the  blessed 
God.  What  a  melting  expostulation  was  that  which  the 
Lord  used  with  David:  "  I  anointed  thee  king  over  Is- 
rael, and  I  delivered  thee  out  of  the  hand  of  Saul;  and  I 
gave  thee  thy  master's  house,  and  thy  master's  wives  into 
thy  bosom,  and  gave  thee  the  house  of  Israel  and  of  Ju- 
dah ;  and  if  that  had  been  too  little,  I  would,  moreover, 
have  given  unto  thee  such  and  such  things.  Wherefore 
hast  thou  despised  the  commandment  of  the  Lord  V-1 
2  Sam.  12  :  7-9.  But,  reader,  if  thou  be  a  reconciled  per- 
son, and  hast  grieved  him  by  any  eminent  transgression, 
how  should  it  melt  thy  heart  to  hear  the  Lord  thus  expos- 
tulating with  thee  :  "  I  delivered  thee  out  of  the  hand  of 
Satan ;  I  gave  thee  into  the  bosom  of  Christ;  I  have  par 
doned  thy  millions  of  sins ;  I  have  bestowed  upon  thee 
the  riches  of  mercy ;  my  favor  has  made  thee  great :  and 
as  if  all  this  were  too  little,  I  have  prepared  heaven  for 
thee — for  which  of  all  these  favors  dost  thou  thus  re- 
quite me  V 

6.  How  precious  should  Jesus  Christ  be  to  believers,  by 
whose  blood  they  are  ingratiated  with  God,  and  by  whose 
intercession  they  are  and  shall  be  continued  in  his  favor  ! 
When  the  apostle  mentions  the  believer's  translation  from 
the  sad  state  of  nature  to  the  blessed  state  of  grace,  see 
what  a  title  he  bestows  upon  Jesus  Christ,  the  purchaser 
of  that  privilege,  calling  him  the  "  dear  Son."    Col.  1 : 13. 
Not  oply  dear  to  God,  but  exceeding  dear  to  believers. 
Christ  is  the  favorite  in  heaven,  to  him  you  owe  all  your 
preferment  there.    Take  away  Christ  and  you  have  no 
ground  on  which  to  stand  in  the  favor  of  God.    O  then 
let  Jesus  Christ,  the  fountain  of  your  honor,  be  also  the 
object  of  your  love  and  praise. 

7.  Estimate  by  this  the  condition  of  a  deserted  saint  upon 
whom  the  favor  of  God  is  eclipsed.    If  the  favor  of  God  be 
better  than  life,  the  hiding  of  it  must  be  more  bitter  than 


Ch.  17.)  ACCEPTANCE    WITH    GOD.  319 

death.  Deserted  saints  have  reason  to  take  the  first  place 
among  all  the  mourners  in  the  world :  the  darkness  be- 
fore conversion  had  indeed  more  danger,  but  this  has 
more  sorrow.  Darkness  after  light  is  dismal  darkness. 
Since  therefore  the  case  is  so  sad,  let  your  care  be  the 
more ;  grieve  not  the  good  Spirit  of  God  ;  you  prepare 
for  your  own  grief  in  so  doing. 

8.  Let  this  persuade  all  men  to  accept  Jesus  Christ,  as 
t/icy  Jiope  to  be  accepted  with  the  Lord  themselves.  It  is  a 
fearful  case  for  a  man's  person  and  duties  to  be  rejected 
of  God — to  cry  and  not  be  heard,  and  much  more  terri- 
ble to  be  denied  audience  in  the  great  and  terrible  day. 
Yet,  as  sure  as  the  Scriptures  are  the  faithful  sayings  of 
God,  this  is  no  more  than  what  every  christless  person 
must  expect  in  that  day.  Matt.  7  :  22 ;  Luke,  13  :  26. 
Trace  the  history  of  all  times,  even  as  early  as  Abel,  and 
you  shall  find  that  none  but  believers  ever  found  accept- 
ance with  God ;  all  experience  confirms  this  great  truth, 
that  "  they  that  are  in  the  flesh  cannot  please  God." 
Reader,  if  this  be  thy  condition,  let  me  beg  thee  to  pon- 
der the  misery  of  it. 

Consider  how  sad  it  is  to  be  rejected  of  God  and  for- 
saken by  all  creatures  at  once ;  what  a  day  of  straits  thy 
dying  day  is  like  to  be,  when  heaven  and  earth  shall  cast 
thee  out  together !  Be  assured,  however  thy  vain  hopes 
for  the  present  may  quiet  thee,  this  must  be  thy  case ;  the 
door  of  mercy  will  be  shut  against  thee ;  no  man  cometh 
to  the  Father  but  by  Christ.  Sad  was  the  case  of  Saul 
when  he  told  Samuel,  "  the  Philistines  make  war  against 
me,  and  God  is  departed  from  me."  1  Sam.  28 : 15.  The 
saints  will  have  boldness  in  the  day  of  judgment,  1  John. 
4  :  17  ;  but  thou  wilt  be  confounded.  There  is  yet,  bless- 
ed be  the  God  of  mercy,  opportunity  for  reconciliation. 
2  Cor.  5  : 19  ;  Isa.  27  :  5.  But  this  cannot  be  of  long  coji- 
tinuance.  O  therefore,  by  all  the  regard  and  love  you 
have  for  the  everlasting  welfare  of  your  own  souls,  come 


320  THE    METHOD    OF    GRACE.  ( Ch.  10. 

to  Christ;  embrace  him  in  the  offers  of  the  Gospel,  that 
you  may  be  "  made  accepted  in  the  Beloved." 


CHAPTER   XVIII. 

TRIED   BENEFIT   PURCHASED    BY   CHRIST — THE    LIBERTY 

OF    BELIEVERS. 

If  the  Son  therefore  shall  make  you  free,  ye  shall  be  fret 
indeed.   John,  8  :  36. 

From  the  30th  verse  of  this  chapter  to  my  text  yon 
have  an  account  of  the  different  effects  which  the  words 
of  Christ  had  upon  the  hearts  of  his  hearers.  Some  be- 
lieved :  these  he  encourages  to  continue  in  his  word, 
giving  them  this  assurance,  "  Ye  shall  know  the  truth, 
and  the  truth  shall  make  you  free."  At  this  the  unbe- 
lieving Jews  take  offence  and  commence  a  contention 
with  him  :  "  We  be  Abraham's  seed,  and  were  never  in 
bondage  to  any  man."  We  are  of  no  slavish  extraction ; 
the  blood  of  Abraham  runs  in  our  veins.  This  scornful 
boast  of  the  proud  Jews  Christ  confutes,  and  discourses 
on  a  two-fold  bondage — one  to  men,  another  to  sin : 
"  Whosoever  committeth  sin  is  the  servant  of  sin."  He 
then  tells  them,  "  The  servant  abideth  not  in  the  house 
for  ever,  but  the  Son  abideth  ever:"  wherein  he  inti- 
mates two  great  truths  :  1,  that  the  slaves  of  sin  may  for 
a  time  enjoy  the  external  privileges  of  the  house  or  church 
of  God ;  but  it  would  not  be  long  before  the  Master 
of  the  house  would  reject  them.  But,  2,  if  they  were  once 
the  adopted  children  of  God,  then  they  should  abide  in 
the  house  for  ever ;  and  this  privilege  is  only  to  be  had 
by  their  believing  in  and  union  with  the  Son  of  God, 


Ch.  18.)  THE    LIBERTY    OF    BELIEVERS.  321 

Jesus  Christ ;  which  brings  us  to  the  text,  "  If  the  Son 
therefore  shall  make  you  free,  ye  shall  be  free  indeed.'* 
In  which  words  we  have 

A  supposition :  "  If  the  Son  therefore  shall  make  you 
free."  As  if  he  should  say,  The  womb  of  nature  cast  you 
forth  into  the  world  in  a  state  of  bondage :  in  that  state 
you  have  lived  all  your  days ;  servants  to  sin,  slaves  to 
your  lusts  ;  yet  freedom  is  to  be  obtained ;  and  this  free- 
dom it  is  the  prerogative  of  the  Son  of  God  to  bestow : 
"  If  the  Son  shall  make  you  free."  And  also 

Christ's  concession  upon  this  supposition :  "  Ye  shall 
be  free  indeed :"  that  is,  you  shall  have  a  real,  an  excel- 
lent arid  everlasting  freedom :  no  mere  fancy,  as  that 
which  you  now  boast  of  is.  If  therefore  you  would  be 
freemen  indeed,  believe  in  me.  Hence  learn  that 

An  interest  in  Christ  sets  the  soul  at  liberty  from  the 
bondage  to  which  it  was  subject  in  its  natural  state. 

Believers  are  the  children  of  the  new  covenant,  the 
denizens  of  Jerusalem  which  is  above,  which  is  free,  and 
the  mother  of  them  all.  Gal.  4  :  26.  The  glorious  liberty, 
that  which  is  spiritual  and  eternal,  is  the  liberty  of  the 
children  of  God,  Rom.  8:21;  Christ,  and  none  but  Christ, 
delivers  his  people  out  of  the  hand  of  their  enemies. 
Luke,  1 :  74.  I  must  show  what  believers  are  not  freed 
from  by  Jesus  Christ  in  this  world ;  what  that  bondage 
is  from  which  every  believer  is  freed  by  Christ;  Avhat 
kind  of  freedom  it  is  which  commences  upon  believing; 
and  the  excellence  of  spiritual  freedom. 

I.  WHAT  BELIEVERS  ARE  NOT  FREED  FROM  IN  THIS  WORLD. 
"We  must'  not  think  that  our  spiritual  liberty  by  Christ 
presently  brings  us  into  an  absolute  liberty  in  all  res- 
pects; for, 

1.  Christ  does  not  free  believers  from  obedience  to  the  mo- 
ral  law.  It  is  true,  we  are  no  more  under  it  as  a  covenant 
for  our  justification  ;  but  we  are  and  must  still  be  under 
14* 


322  THE  METHOD  OF  GRACE.  (Ch.  18. 

it  as  a  rule  for  our  direction.  The  matter  of  the  moral 
law  is  unchangeable,  as  the  nature  of  good  and  evil  is,  and 
cannot  be  abolished  except  that  distinction  be  destroyed. 
Matt.  5:17,  18.  The  precepts  of  the  law  are  still  urged 
under  the  Gospel:  Eph.  6:2.  It  is  therefore  a  vain  dis- 
tinction,, invented  by  libertines,  to  say  it  binds  us  as  crea- 
tures, not  as  christians ;  or  that  it  binds  the  unregenerate 
part,  but  not  the  regenerate.  It  is  a  sure  truth,  that  they 
who  are  freed  from  its  penalties  are  still  under  its  pre- 
cepts. Though  believers  are  no  more  under  its  curse, 
yet  they  are  still  under  its  government.  The  law  sends 
us  to  Christ  to  be  justified,  and  Christ  sends  us  to  the  law 
to  be  regulated.  Let  the  heart  of  every  Christian  join, 
therefore,  with  David  in  the  holy  wish,  "  Thou  hast  com- 
manded us  to  keep  thy  precepts  diligently ;  O  that  my 
ways  were  directed  to  keep  thy  statutes."  Psalm  119:4,5 
It  is  excellent  when  christians  begin  to  obey  the  law  from 
life  which  others  obey  for  life  :  because  they  are  justified, 
not  that  they  may  be  justified.  It  is  also  excellent  when 
duties  are  done  in  the  strength  and  for  the  honor  of  Christ, 
which  is  evangelical ;  and  not  in  our  own  strength  and 
for  our  own  ends,  which  is  servile  obedience.  Had 
Christ  freed  us  from  obedience,  such  a  liberty  had  been 
to  our  loss. 

2.  Christ  has  not  freed  believers  in  this  world  from  the 
temptations  and  assaults  of  Satan :  even  those  that  are 
freed  from  his  dominion  are  not  free  from  his  molestation. 
It  is  said  indeed,  God  shall  shortly  bruise  Satan  under 
your  feet,  Rom.  16  : 20;  but  in  the  meantime  he  has  power 
to  bruise  and  buffet  us  by  his  injections.  2  Cor.  12 :  7. 
He  now  bruises  Christ's  heel,  Gen.  3  : 15 ;  that  is,  bruises 
him  in  his  tempted  and  afflicted  members.  Though  he 
cannot  kill  them,  yet  he  can  and  does  afflict  and  terrify 
them  by  shooting  his  fiery  darts  of  temptation  among 
them  Eph.  6  : 16.  It  is  true,  when  the  saints  get  safe 
into  heaven  there  will  be  perfect  freedom  from  all  temp- 


Ch.  18.)  THE    LIBERTY    OF    BELIEVERS.  323 

tation :  a  believer  may  then  say,  O  thou  enemy,  tempta- 
tions are  come  to  a  perpetual  end  :  I  am  now  arrived 
where  none  of  thy  fiery  darts  can  reach  me.  But  this 
freedom  is  not  yet. 

3.  Christ  has  not  yet  freed  believers  in  this  world  from 
the  motions  of  indwelling  sin;  these  are  continually  acting 
and  distressing  the  holiest  men.    Rom.  7:21,  23,  24.  Cor- 
ruptions, like  the  Canaanites,  are  still  left  in  the  land  to 
be  thorns  in  our  eyes  and  goads  in  our  sides.    Those  that 
boast  most  of  freedom  from  the  motions  of  sin  have  most 
cause  to  suspect  themselves  still  under  its  dominion.    All 
Christ's  freemen  are  troubled  with  the  same  complaint : 
who  among  them  does  not  complain,  as  the  apostle  did, 
"  O  wretched  man  that  I  am  !  who  shall  deliver  me  from 
the  body  of  this  death  V    Rom.  7  :  24. 

4.  Jesus  Christ  does  not  free  believers  in  this  world 
from  inward  troubles  of  soul  on  account  of  sin.    God  may 
let  loose  Satan  and  conscience  too  in  the  way  of  terrible 
accusations,  which  may  greatly  distress  a  believer,  wofully 
eclipse  the  light  of  God's  countenance,  and  break  the 
peace  of  the  soul.    Job,  Heman  and  David  were  all  made 
free  by  Christ,  yet  each  of  them  has  left  upon  record  his 
bitter  complaint  upon  this  account.    Job,  7  : 19,  20;  Ps, 
88:  14-16;  Psalm  38:  1-11. 

5.  Christ  has  not  freed  believers  in  this  world  from 
affliction,    God  in  giving  us  our  liberty  does  not  abridge 
his  own.    Psalm  89  : 32.    All  the   children   of  God   are 
made  free,  yet  what  son  is  there  whom  the  father  chas- 
teneth  not  ]    Heb.  12  :  7.    Exemption  from  affliction  is  so 
far  from  being  the  mark  of  a  free-man  that  the  apostle 
makes  it  the  mark  of  a  slave.    Bastards,  not  sons,  want 
the  discipline  and  blessing  of  the  rod :  to  be  free  from 
affliction  would  be  no  benefit  to  believers,  who  receive  so 
many  benefits  by  it. 

6.  No  believer  is  freed  by  Christ  from  death,  though 
they  are  all  freed  from  the  sting  of  death.    Rom.  8  :  10. 


324  THE    METHOD    OF    GRACE.  C  Ch.  18 

The  bodies  of  believers  are  under  the  same  law  of  mor- 
tality as  other  men.  Heb.  9  : 27.  We  must  come  to  the 
grave  as  well  as  others,  through  the  same  agonies  that 
other  men  do.  Believers,  indeed,  are  distinguished  by 
mercy  from  others,  but  the  distinguishing  mercy  lies  not 
Jiore.  Thus  you  see  what  believers  are  not  freed  from 
in  this  world.  If  you  shall  now  say,  What  advantage 
then  hath  a  believer,  or  what  profit  is  there  in  regenera- 
tion ?  I  answer  that, 

II.  BELIEVERS  ARE  FREED  FROM  MANY  GREAT  EVILS  BY 
JESUS  CHRIST. 

1.  All  believers  are  freed  from  the  rigor  and  curse  of 
the  law.     The  yoke  of  the  law  is  broken  off  from  their 
necks,  and  the  easy  yoke  of  Jesus  Christ  put  on.    Matt 
11 :  28.     The  law  required  perfect  obedience,  under  the 
pain  of  a  curse.    Gal.  3  :  10.    It  accepted  of  no  short  en- 
deavors ;    admitted   no   repentance ;    gave   no   strength. 
Under  the  Gospel  proportionable  strength  is  given.    Phil. 
4  :  13.    Transgression  brings  not  under  condemnation. 
Rom.   8:1.    O  blessed  freedom!     Duty  becomes  light, 
and  imperfections  hinder  not  acceptance.    This  is  one 
part  of  the  blessed  freedom  of  believers. 

2.  All  believers  are  freed  from  the  condemnation  of  sin  ; 
it  may  trouble  but  it  cannot  condemn  them.  Rom.  8  :  33. 
The  hand-writing  which  was  against  us  is  cancelled  by 
Christ,  nailed  to  his  cross.  Col.  2:14.  When  the  seal  and 
hand- writing  are  torn  off  from  the  bond,  the  debtor  is 
free.    Believers    are   freed,  "justified  from  all  things," 
Acts,  13  :  39 ;    and  finally  freed,    "  they  shall  not  come 
into  condemnation."  John,  5  :  24.   O  blessed  freedom! 

3.  Jesus  Christ  frees  all  believers  from  the  dominion  atf 
well  as  the  condemnation  of  sin.    "  Sin  shall  not  have  do- 
minion over  you  ;  for  ye  are  not  under  the  law,  but  under 
grace."  Rom.  6  : 14.    "  The  law  of  the  Spirit  of  life  in 
Christ  Jesus  hath  made  me  free  from  the  law  of  sin  and 
death/'  Rom.  8 : 2.  Who  can  estimate  such  a  liberty  as  this  ? 


Ch.  18.)  THE    LIBERTY    OF    BELIEVERS.  325 

What  an  intolerable  drudgery  is  the  service  of  divers 
lusts,  from  all  which  believers  are  freed  by  Christ ;  not 
from  the  residence,  but  from  the  reign  of  sin.  It  is  with 
sin  in  believers  as  it  was  with  those  beasts  mentioned 
Dan.  7  :  12,  "  They  had  their  dominion  taken  away ;  yet 
their  lives  were  prolonged  for  a  season  and  a  time." 

4.  Jesus  Christ  sets  all  believers  free  from  the  power  of 
Satan,  in  whose  dominion  they  were  by  nature  ;  they  are 
translated  from  the  power  of  darkness  into  the  kingdom 
of  Christ.  Col.  1  :  13.    Satan  had  the  possession  of  them, 
as  a  man  of  his  own  goods  ;  but  Christ  dispossesses  that 
strong  man  armed,  and  recovers  them  out  of  his  hand. 
Luke,  11  :  21,  22.    There  are  two  ways  by  which  Christ 
frees  believers  out  of  Satan's  power  and  possession. 

By  price.  The  blood  of  Christ  purchases  believers  out 
of  the  hands  of  justice  by  satisfying  the  law  for  them, 
which  being  done,  Satan's  authority  over  them  falls  as 
the  power  of  a  jailer  over  the  prisoner  when  he  has  a 
legal  discharge.  "  Forasmuch  then  as  the  children  are 
partakers  of  flesh  and  blood,  he  also  himself  likewise  took 
part  of  the  same ;  that  through  death  he  might  destroy 
him  that  had  the  power  of  death,  that  is  the  devil."  The 
cruel  tyrant  burdens  the  poor  captive  no  more  after  the 
ransom  is  once  paid  and  he  is  actually  freed.  Heb.  2  :  14. 

Christ  also  delivers  his  people  by  power.  Satan  is  ex- 
ceedingly unwilling  to  let  go  his  prey.  He  is  a  strong 
and  malicious  enemy ;  every  deliverance  out  of  his  hand 
is  a  glorious  effect  of  the  Almighty  power  of  Christ. 
Acts,  26  :  18 ;  2  Cor.  10  : 5.  How  did  our  Lord  Jesus 
Christ  grapple  with  Satan  at  his  death  and  triumph  over 
him.  Col.  2  : 15.  O  glorious  salvation  !  blessed  liberty  of 
the  children  of  God  ! 

5.  Christ  frees  believers  from  the  sting  of  death.    KilJ 
us  it  can,  but  hurt  us   it  cannot.     "  O  death !  where   if 
thy  sting  1     O  grave  !  where  is  thy  victory  *?    The  sting 
of  death  is  sin ;   and  the  strength  of  sin  is  the  law.    But 


320  THE  METHOD  OF  GRACE.  ( Ch.  18 

thanks  be  to  God  which  giveth  us  the  victory  through 
our  Lord  Jesus  Christ."  I  Cor.  15 :  55-57.  It  is  guilt 
that  arms  death  with  its  terrifying  power:  to  die  in  oui 
sins,  John,  8 : 24 ;  to  have  our  bones  full  of  the  sins  of 
our  youth,  which  shall  lie  down  with  us  in  the  dust,  Job, 
20  :  11  ;  to  have  death,  like  a  dragon,  seizing  a  poor  guil- 
ty creature  as  its  prey,  Psalm  49  : 14  ;  in  this  lies  the 
danger  and  horror  of  death.  But  from  death  as  a  curse, 
and  from  the  grave  as  a  prison,  Christ  has  set  believers 
at  liberty,  by  submitting  to  death  in  their  stead ;  and  by 
his  victorious  resurrection  from  the  grave,  as  the  first- 
born of  the  dead,  death  is  disarmed  of  its  hurting  power. 
The  death  of  believers  is  but  a  sleep  in  Jesus. 

III.  THE  NATURE  OF  THE  FREEDOM  purchased  by  Christ 
for  believers. 

Believers  in  their  civil  capacity  are  not  freed  from  the 
duties  they  owe  to  their  superiors ;  servants,  though  be^ 
lievers,  are  still  to  be  subject  to  their  masters  according 
to  the  flesh,  with  fear  and  trembling.  Eph.  6  :  5.  Nor  are 
we  delivered  from  obedience  to  lawful  magistrates,  whom 
we  are  to  obey  in  the  Lord.  Rom.  13  :  1,  4.  Religion  dis- 
solves not  the  band  of  civil  relations ;  nor  is  it  to  be  used 
as  a  cloke  of  maliciousness.  1  Pet.  2 :  16.  It  is  not  a 
carnal  but  a  spiritual  freedom  Christ  has  purchased  for 
us.  And  the  spiritual  liberty  believers  have  at  present 
is  but  the  beginning ;  they  are  freed  but  in  part  from 
their  spiritual  enemies ;  but  it  is  growing  every  day,  and 
will  be  complete  at  last.  By  this  liberty  they  are  also 
not  only  freed  from  many  miseries,  burdens  and  dangers, 
but  invested  by  Jesus  Christ  with  many  royal  privileges 
and  invaluable  immunities. 

IV.  THE  EXCELLENCE  of  this  blessed  freedom  which 
the  saints  enjoy  by  Jesus  Christ.  It  is, 

1,  A  wonderful  liberty,  never  enough  to  be  admired. 
For  those  who  owed  God  more  than  they  could  pay  by 
their  eternal  sufferings  ;  those  that  were  under  the  dread- 


Ch.  18.)  THE    LIBERTY    OF    BELIEVERS.  327 

ful  condemnation  of  the  law,  in  the  power  of  Satan,  the 
strong  man  armed ;  those  that  were  bound  with  so  many, 
chains  in  their  spiritual  prison :  their  understanding 
bound  with  ignorance,  their  wills  with  obstinacy,  their 
hearts  with  impenetrable  hardness,  their  affections  with  a 
thousand  bewitching  vanities,  and  who  slighted  their  state 
of  slavery  so  much  as  industriously  to  oppose  all  means  of 
deliverance — for  such  persons  to  be  set  at  liberty  is  the 
wonder  of  wonders,  and  will  bo  marvellous  in  the  eyes 
of  believers  for  ever. 

2.  The   freedom   of  believers  is    a  peculiar  freedom 
which  few  obtain  ;  the  mass  of  men  abiding  still  in  bond- 
age to  Satan,  who,  from  the  number  of  his  subjects,  is 
styled  "  the  god  of  this  world."  2  Cor.  4  :  4.    Believers  in 
Scripture  are  often  called  a  remnant,  a  small  part  of  the 
whole.     The  more  cause  have  the  people  of  God  to  ad- 
mire distinguishing  mercy.    How  many  nobles  and  great 
ones  of  the  world  are  but  royal  slaves  to  Satan  and  their 
own  lusts ! 

3.  The  liberty  of  believers  is  a  liberty  dearly  purchased 
by  the  blood  of  Christ.    What  that  captain  said,  Acts,  22: 
28,  "  With  a  great  sum  obtained  I  this  freedom,"  may 
iraich  more  be  said  of  the  believers'  freedom  :  it  was  not 
silver  or  gold,  but  the  precious  blood  of  Christ  that  pur- 
chased it.   1  Pet  1 :  18. 

4.  The  freedom  of  believers  is  an  increasing  liberty  ; 
they  get  more  out  of  the  power  of  sin  and  nearer  to  their 
complete  salvation  every  day.  Rom.  13:11.     The  body 
yf  sin  dies  daily  in  them :  they  are  said  to  be  crucified 
with  Christ :  the   strength  of  sin  abates   continually  in 
i,hem,  after  the  manner  of  crucified  persons,  who  die  a 
slow  but  certain  death  :  and  in  the  same  degree  in  which 
the  power  of  sin  abates  their  spiritual  liberty  increases. 

5.  The  freedom  of  believers  is  a  comfortable  freedom. 
The  apostle  comforts  Christians  of  the  lowest  rank,  poor 
servants,  with  this  consideration,  "  He  that  is  called  in 


328  THE    METHOD    OF    GRACE.  (Ch.  1C 

the  Lord,  being  a  servant,  is  the  Lord's  freeman." 
1  Cor.  7  : 22.  As  if  he  had  said,  let  not  the  meanness  of 
your  outward  condition,  which  is  a  state  of  subjection 
and  dependence,  of  poverty  and  contempt,  at  all  trouble 
you  :  you  are  the  Lord's  freemen,  of  precious  account  in 
Ins  eyes.  O  it  is  a  comfortable  liberty  ! 

6.  It  is  a  perpetual  and  final  freedom.  They  that  are 
freed  by  Christ  have  their  manumission  and  final  dis- 
charge from  the  state  of  bondage  they  were  in  before, 
Sin  shall  never  have  dominion  over  them  any  more  :  it 
may  tempt  and  trouble  them,  but  shall  never  more  govern, 
them.  Acts,  26  :  IS. 

INFERENCE  1.  How  rational  is  the  joy  of  Christians  above 
the  joy  of  all  others  !  Shall  not  the  captive  rejoice  in  his 
recovered  liberty  ]  The  very  birds  of  the  air  had  rather 
be  at  liberty  in  the  woods,  though  hungry,  than  in  a  gold 
en  cage  with  the  richest  fare  :  every  creature  naturally 
prizes  it ;  none  more  than  believers,  who  have  felt  the 
burden  and  bondage  of  corruption,  and  who  in  the  days 
of  their  first  illumination  poured  out  many  groans  and 
tears  for  this  mercy.  What  was  said  of  the  captive  peo- 
ple of  God  in  Babylon  excellently  shadows  forth  the 
state  of  God's  people  under  spiritual  bondage,  with  the 
way  of  their  deliverance  from  it.  "By  the  blood  of  thy 
covenant  I  have  sent  forth  thy  prisoners  out  of  the  pit 
wherein  is  no  water."  Zech.  9  :  11.  Believers  are  de- 
livered by  the  blood  of  Christ  out  of  a  worse  pit  than 
that  of  Babylon  ;  and  how  were  the  tribes  in  their  return 
from  thence  overwhelmed  with  joy  and  astonishment. 
"  When  the  Lord  turned  again  the  captivity  of  Zion,  we 
were  like  them  that  dream.  Then  was  our  mouth  filled  with 
laughter,  and  our  tongue  with  singing."  Psalm  126  : 1,  2. 

They  were  overwhelmed  with  a  sense  of  the  mercy  ;  so 
should  it  be  with  the  people  of  God.  It  is  said,  when 
the  prodigal  son  was  returned  again  to  his  father's  house, 
that  there  was  heard  music  and  dancing,  mirth  and  feast 


Ch.  18.)  THE    LIBERTY    OF    BELIEVERS.  329 

ing  in  that  house.  Luke,  15  :  24.  The  angels  in  heaven  re- 
joice when  a  soul  is  recovered  out  of  the  power  of  Satan. 
And  shall  not  the  souls  immediately  concerned  in  the 
mercy  greatly  rejoice  ]  Yea,  let  them  rejoice  in  the 
Lord,  and  let  no  earthly  trouble  ever  have  power  to  in- 
terrupt their  joy  after  such  a  deliverance. 

2.  How  unreasonable  and  inexcusable  is  the  sin  of  apos- 
tacy  from  Jesus  Christ.    What  is  it  but  foi   a  delivered 
captive  to  put  his  feet  again  into  the  shackles ;  his  hands 
into  the  manacles ;   his  neck  into  the   iron   yoke    from 
which  he  has  been  delivered  ]  It  is  said,  Mat.  12  :  43-45, 
"  When  the  unclean  spirit  is  gone  out  of  a  man  he  walk- 
eth  through  dry  places,  seeking  rest   and  findeth   none. 
Then  he  saith,  I  will  return  into  mine  house  from  whence 
I  came  out ;  and  when  he   is  come,  he  findeth  it  empty, 
swept  and  garnished.     Then  goeth  he  and  taketh  with 
himself  seven  other  spirits  more  wicked  than  himself, 
and  they  enter  in  and  dwell  there ;  and  the  last  state  of 
that  man  is  worse  than  the  first  " — even   as  a  prisoner 
that   has    escaped   and  is    again  taken,   is  loaded   with 
double  irons.    Let  the  people  of  God  be  willing  to  en- 
dure any  difficulties  in  the  way  of  religion,  rather  than 
return  again  into  their  former  bondage  to  sin  and  Satan, 
O  Christian  !  if  ever  God  gave  thee  a  sense  of  the  misery 
and  danger  of  thy  natural  state,   if  ever  thou  hast  felt 
the  pangs  of  a  distressed  conscience,  and  after  all  this 
tasted   the   unspeakable  sweetness   of  peace  in   Christ, 
thou  wilt  rather  choose  to  die  ten  thousand  deaths  than 
to  forsake  him  and  go  back  again  into  that  sad  condition. 

3.  How  suitable  is  a  free  spirit  in  believers  to  their  state 
of  freedom  !  Christ  has  made  your  condition  free,  O  let 
the  temper  and  frame  of  your  hearts   be  free  also  ;  do 
all  that  you  do  for  God  not   by  constraint,  but  willingly. 
Methinks,  Christians,  the  new  nature  that  is  in  you  should 
be  as  a  command,  and  instead  of  all  arguments  addressed 
to  the  hopes  and  fears  of  other  men.    See  how  all  crea- 


330  THE    METHOD    OF    GRACE.  (Ch.  18. 

tures  act  according  to  their  natures.  You  need  not  com- 
mand a  mother  to  draw  forth  her  breasts  to  a  sucking 
child  ;  nature  itself  teaches  and  prompts  to  that.  You 
need  not  bid  the  sea  ebb  and  flow  at  the  stated  hours. 
O  Christian !  why  should  thy  heart  need  any  other  argu- 
ment than  its  own  spiritual  inclination  to  keep  its  stated 
seasons  of  communion  with  God  1  Let  none  of  God's 
commandments  be  grievous  to  you  :  let  not  thine  heart 
need  forcing  to  its  own  benefit  and  advantage.  Whatever 
you  do  for  God,  do  it  cheerfully  ;  and  whatever  you  suffer 
for  God,  suffer  it  cheerfully.  It  was  this  spirit  which  ac- 
tuated Paul,  "  I  am  ready  not  to  be  bound  only,  but  also 
to  die  at  Jerusalem  for  the  name  of  the  Lord  Jesus." 
Acts,  21  :  13. 

4.  Let  no  man  wonder  at  tlie  opposition  of  Satan  to  t/ie 
preaching  of  the  Gospel.   It  is  by  the  Gospel  that  souls  are 
recovered  out  of  his  power.  Acts,  26  :  18.    It  is  the  work 
of  ministers  to  turn  men  from  darkness  to  light,  and  from 
the  power  of  Satan  unto  God.    Satan  is  a  great  and  jea- 
lous prince  :  he  will  never  endure  to  have  liberty  pro- 
claimed by  the  ministers  of  Christ  within  his  dominions. 
And,  indeed,  what  is  it  less,  when  the  Gospel  is  preached 
in  power,  but  as  it  were  by  sound  of  trumpet  to  proclaim 
spiritual,  sweet  and    everlasting   liberty  to    every   soul 
sensible  of  the  bondage  of  corruption  and  the  cruel  ser- 
vitude of  Satan,  and  who  will  now  come  over  to  Jesus 
Christ'?    And  O  what  numbers  of  prisoners  have  broken 
loose  from  Satan  at  one  proclamation  of  Christ.    Acts. 
2  :  41.    But  Satan  owes  the  servants  of  Christ  a  spite  for 
this,  and  will  be  sure  to  pay  them  if  ever  they  come  with- 
in his  reach.    Persecution  is  the  evil  genius  of  the  Gos- 
pel, and  follows  it  as  the  shadow  does  the  body 

5.  How  careful  should  Christians  be  to  maintain  tlieir 
spiritual  liberty  in  every  point !    "  Stand  fast  therefore 
in  the  liberty  wherewith  Christ  hath  made  us  free,  ana 
be  not  again  entangled  with  the  yoke  of  bondage."  Gal. 


Ch.  18.)  THE    LIBERTY    OF    BELIEVERS.  331 

5:1.  "Ye  are  bought  with  a  price/'  "be  not  ye  the 
servants  of  men."  It  is  Christ's  prerogative  to  prescribe 
the  rules  of  his  own  house ;  he  has  given  no  man  domi- 
nion over  your  faith.  2  Cor.  1  :  24.  One  man  is  no  rule 
to  another,  but  the  word  of  Christ  is  a  rule  to  all :  follow 
not  the  holiest  of  men  one  step  farther  than  they  follow 
Christ.  1  Cor.  11  :  1.  Man  is  ambitious,  affecting  do- 
minion ;  and  that  over  the  mind  rather  than  the  body. 
To  give  law  to  others  feeds  pride  in  himself;  so  far  as 
any  man  brings  the  word  of  Christ  to  warrant  his  in- 
junctions, so  far  we  are  to  obey,  and  no  farther.  Christ 
is  your  Lord  and  Lawgiver. 

6.  Let  this  persuade  sinners  to  come  to  Christ;  for  with 
him  is  liberty  for  poor  captives.  Oh  that  you  did  but 
know  what  a  blessed  state  Jesus  Christ  would  bring  you 
into !  "  Come  unto  me,  ye  that  labor  and  are  heavy 
laden  :"  and  what  encouragement  doth  he  give  ?  "  My 
yoke  is  easy,  and  my  burden  is  light."  The  devil  per- 
suades you  that  the  ways  of  godliness  are  a  bondage  ; 
but  if  ever  God  regenerate  you,  you  will  find  his  ways 
ways  of  pleasantness,  and  all  his  paths  peace  :  you  will 
rejoice  in  the  way  of  his  commandments  as  much  as  in 
all  riches.  You  will  find  the  work  to  which  Christ  calls 
you,  even  suffering  work,  sweeter  than  all  the  pleasures 
you  found  in  sin.  O  open  your  hearts  at  the  call  of  the 
Gospel :  come  unto  Christ :  then  shall  yov-  be  free  mdeed. 


332  THE  METHOD  OP  GRACE.  (Oh.  IB 


CHAPTER  XIX. 

FOURTH    BENEFIT    PURCHASED    BY    CHRIST BRINGING    US 

TO    GOD    BY    RECONCILIATION    AND    GLORIFICATION. 

For  Christ  also  liath  once  suffered  for  sins,  the  just  for  i?it> 
unjust,  that  lie  might  bring  us  to  God.     1  Pet.  3:18. 

The  scope  of  the  apostle  in  this  place  is  to  fortify  chris- 
tians  for  a  day  of  suffering ;  in  order  to  their  cheerful  sus- 
taining of  which  he  prescribes  two  excellent  rules,  first,  to 
get  a  good  conscience  within  them,  and  secondly,  to  set 
the  example  of  Christ's  sufferings  before  them,  "  For 
Christ  hath  once  suffered  for  sins;" — -the  sufferings  of 
Christ  for  us  is  the  great  motive  engaging  Christians  to 
suffer  cheerfully  for  him. 

In  these  words  we  have — the  sufficiency  and  fulness  of 
Christ's  sufferings  intimated  in  the  particle  once,  Christ 
needs  to  suffer  no  more,  having  completed  that  whole 
work  at  once  ; — the  cause  of  the  sufferings  of  Christ,  and 
that  is  sin,  "  Christ  once  suffered  for  sins,"  not  his  own 
sins,  but  ours  ; — the  admirable  grace  and  unexampled 
love  of  Christ  to  us  sinners,  "  the  just  for  the  unjust,"  in 
which  words  the  substitution  of  Christ  in  the  room  and 
place  of  sinners  is  plainly  expressed  ; — the  design  of  the 
sufferings  of  Christ,  which  was  to  bring  us  to  God  ; — and 
the  issue  of  the  sufferings  of  Christ,  which  was  the  death 
of  Christ  in  the  flesh  and  the  quickening  of  Christ  after 
death  by  the  Spirit.  The  doctrine  we  now  propose  to 
illustrate  is  that 

The  end  of  Christ's  death  and  sufferings  was  to  bring  all 
those  for  whom  he  died  unto  God. 

In  the  explication  two  things  must  be  considered :  What 


«h.l9.)  RECONCILIATION    AND    GLORIFICATION.  333 

Christ's  bringing  us  to  God  imports ;  and  what  influence 
the  death  of  Christ  has  upon  this  design  of  bringing  us 
to  God? 

I.  WHAT  CHRIST'S  BRINGING  us  TO  GOD  IMPORTS  1 
And  certainly  there  are  many  excellent  things  contained 
in  this  expression.  Generally  it  denotes  our  state  of  re- 
conciliation and  our  state  of  glorification.  By  reconcilia- 
tion we  are  brought  nigh  to  God.  Ye  are  made  nigh,  that 
is,  reconciled  by  the  blood  of  Christ.  Eph.  2  :  13.  We 
are  said  to  come  to  God  the  Judge  of  all.  Heb.  12  :  22, 
23.  By  reconciliation  we  are  brought  nigh  unto  God 
now  ;  by  glorification  \ve  shall  be  brought  home  to  God 
hereafter.  We  shall  be  ever  with  the  Lord.  1  Thes. 
4  :  17.  But  more  particularly  this  phrase,  "  that  he  might 
bring  us  to  God,"  imports, 

1.  That  the  chief  happiness  of  man  consists  in  the  enjoy 
ment  of  God.  The  creature  has  as  necessary  a  dependence 
upon  God  for  happiness  as  the  stream  has  upon  the  foun- 
tain, or  the  image  in  the  glass  upon  the  face  of  him  that 
looks  into  it.  For  as  the  sum  of  the  creature's  misery  lies 
in  this,  "  Depart  from  me,"  separation  from  God  being 
'he  principal  part  of  damnation ;  so  on  the  contrary  the 
chief  happiness  of  the  creature  consists  in  the  enjoyment 
and  blessed  vision  of  God.  1  John,  3  :  2.    "  I  shall  be  sa- 
tisfied when  I  awake  with  thy  likeness."    Psalm  17  :  15. 

2.  It  implies  man's  apostacy  from  God.    "  But  now  in 
Christ  Jesus,  ye  who  som^e  time  were  far  off  are  made 
nigh  by  the  blood  of  Christ."  Eph.  2  :  13.  Those  whom 
Christ  brings  unto  God  were  before  far  off  from  him 
both  in  condition  and  in  disposition.    We  were  lost  and 
had  no  desire  to  return  to  God.  The  prodigal  was  said  t 
go  into  a  far  country.  Luke,  15  :  13. 

3.  Christ's  bringing  us  to  God  implies  our  inability  of 
ourselves  to  return  to  God.    We  must  be  brought  back  by 
Christ,  or  perish  for  ever  in  separation  from  God.    The 
ost  sheep  is  made  the  emblem  of  the  lost  sinner.    Luke, 


334  THE  METHOD  OF  GRACE.  (Cfc.  19 

15  :  5.    The  shepherd  seeks  it,  finds  it,  and   carries   it 
back  upon    his   shoulders.    The  apostle  plainly  telis  us 
that  "  when  we  were  without  strength,"  that  is,  to  save 
ourselves,    "  in  due  time  Christ  died  for  the  ungodly." 
Rom.  5:6. 

4.  Christ  bringing  us  to  God  implies  that  God's  justice 
was  once  tJie  great  bar  between  him  and  man.    Man  can 
have  no  access  to  God  but  by  Christ ;    and  he  brings  us 
to  God  in  no  other  way  but  that  of  satisfaction  by  his 
blood:  "He  hath  suffered  for  sins,  the  just  for  the  un- 
just, that  he  might  bring  us  to  God."  Bettor  ten  thousand 
worlds  should  perish  for  ever  than  that  God  should  lose 
the  honor  of  his  justice.  This  great  bar  to  our  enjoyment 
of  God  is  effectually  removed  by  the  death   of  Christ, 
whereby  God's  justice  is  not  only  fully  satisfied  but  highly 
honored  and  glorified.  Rom.  3  :  24.    And  so  the  way  by 
which  we   are  brought  to  God  is  again  opened,  to  the 
wonder  and  joy  of  all  believers,  by  the  blood  and  suffer- 
ings of  Christ. 

5.  It  shows  us  the  happiness  of  believers  above  all  people. 
These  only  shall  be  brought  to  God  by  Jesus  Christ  in  a 
reconciled  state.    Others  indeed  shall  be  brought  to  God 
as  a  Judge,  to  be  condemned  :  believers  only  are  brought 
to  God  in  the  Mediator's  hand  as  a  reconciled  Father,  to 
be  made  blessed  for  ever  in  the  enjoyment  of  him.  Every 
believer  is  brought  singly  to  God  at  his  death,    Luke, 

16  :  22,   and  all  believers  shall  be  jointly  and  solemnly 
presented  to  God  in  the  great  day.  Col.  1  :  22.     They 
shall  be  all  presented  faultless  before  the  presence  of  his 
glory  with  exceeding  joy.     Jude,  24.     The  privilege  of 
believers  in  that  day  will  lie  in  divers  things. 

(i  )  They  shall  be  all  brought  to  God  together.  This 
will  be  the  general  assembly  mentioned,  Heb.  12  :  23. 
There  shall  be  a  collection  of  all  believers  in  all  ages  of 
the  world  into  one  blessed  assembly;  they  shall  come 
from  the  east  and  west,  the  north  and  south,  and  shall  sit 


Cn.  19.;  RECONCILIATION   AND    GLORIFICATION.  335 

down  in  the  kingdom  of  God.  Luke,  13  :  29.  O  what  a 
glorious  train  will  be  seen  following  the  Redeemer  in 
that  day.! 

(2.)  As  all  the  saints  shall  be  collected  into  one  body, 
so  they  shall  be  all  brought  or  presented  unto  God  fault- 
less and  without  blemish.  Jude,  ver.  24.  "A  glorious 
church,  not  having  spot,  or  wrinkle,  or  any  such  thing." 
Eph.  5  :  27.  This  is  the  general  assembly  of  the  spirits  of 
just  men  made  perfect.  Heb.  12  :  23.  All  sin  was  per- 
fectly separated  from  them  when  death  had  separated 
their  souls  and  bodies. 

(3.)  As  believers  shall  be  all  brought  together,  and  that 
in  a  state  of  absolute  purity  and  perfection,  so  they  shall 
be  all  brought  to  God :  they  shall  see  his  face,  in  the  vision 
whereof  is  fulness  of  joy,  and  at  whose  right  hand  are 
pleasures  for  evermore.  Psalm  16  :  11.  The  blessedness 
of  the  saints  consists  in  their  fruition  of  God.  Psalm 
73  :  25.  To  see  God  in  his  word  and  works  is  the  happi- 
ness of  the  saints  on  earth ;  but  to  see  him  face  to  face 
will  be  the  fulness  of  their  blessedness  in  heaven.  1  John, 
3  :  2.  This  is  that  transforming  and  sanctifying  vision  of 
which  the  Scriptures  frequently  speak.  Psalm  17  :  15 ; 
iCor.  15:28;  Rev.  7:  17. 

(4.)  To  be  brought  to  God  implies  a  state  of  perfect 
joy  and  highest  delight.  Christ  shall  present  or  bring 
them  to  God  with  exceeding  joy.  Jude,  24.  And  more 
fully  the  joy  of  this  day  is  expressed,  Psalm  45  :  15, 
"  With  gladness  and  rejoicing  shall  they  be  brought ; 
they  shall  enter  into  the  king's  palace."  It  will  be  a  day 
of  universal  joy  when  all  the  saints  are  brought  home  to 
jrod  in  a  perfected  state.  For 

God  the  Fattier  will  rejoice  when  Christ  brings  home 
that  precious  number  of  his  elect  whom  he  redeemed  by 
his  blood  :  he  rejoices  in  them  now,  though  imperfect 
and  under  many  corruptions  and  weaknesses.  Zeph 
3:17.  How  much  more  will  he  rejoice  in  them  when 


336  THE  METHOD  OF  GRACE.  (Ch.  19. 

Christ  presents  them  without  spot   or  wrinkle  to  him. 
Eph.  5  :  27. 

Jesus  Christ  will  exceedingly  rejoice ;  it  will  be  the 
day  of  the  gladness  and  satisfaction  of  his  heart ;  for  now, 
and  not  till  now,  he  receives  his  mystical  fulness,  Col 
1  :  24,  beholds  all  the  blessed  issues  of  his  death,  whicl 
cannot  but  give  him  unspeakable  joy.  "  He  shall  see  o, 
the  travail  of  his  soul  and  shall  be  satisfied."  Isa.  53  :  11. 

The  day  in  which  believers  are  brought  home  to  God 
will  be  a  day  of  unspeakable  joy  to  the  Holy  Spirit  him- 
self: for  unto  this  all  his  sanctifying  designs  had  respect; 
to  this  day  he  sealed  them  and  stirred  up  desires  in  their 
hearts  that  cannot  be  uttered.  Eph.  4  :  30 ;  Rom.  8  :  26. 
Thus  the  blessed  persons,  Father,  Son  and  Spirit  will  re 
joice  in  the  bringing  home  of  the  elect  to  God.  For  as  it 
is  the  greatest  joy  to  a  man  to  see  the  designs  which  he 
has  been  long  projecting  and  anticipating  at  last  brought 
to  a  happy  issue,  much  more  will  it  be  so  here,  each 
person  of  the  Holy  Trinity  being  deeply  concerned  in 
this  blessed  design. 

The  angels  of  God  will  rejoice  at  the  bringing  home  of 
believers  to  him :  the  spirits  of  just  men  made  perfect 
will  be  united  in  one  general  assembly  with  an  innume- 
rable company  of  angels.  Heb.  12  :  22,  23.  Great  is  the 
love  of  angels  to  redeemed  ones ;  they  rejoiced  at  the 
incarnation  of  Christ  for  them,  Luke,  2  :  13 ;  they  delight 
to  pry  into  the  mystery  of  their  redemption,  1  Pet.  1  :  12  ; 
they  were  delighted  at  their  conversion,  which  was  the 
day  of  their  espousals  to  Christ,  Luke,  15:  10;  they 
have  been  careful  over  them  and  serviceable  to  them  in 
this  world,  Heb.  1  : 14,  and  cannot  but  rejoice  exceed- 
ingly to  see  them  all  brought  home  in  safety  to  their  Fa- 
ther's house. 

Christ's  bringing  home  all  believers  to  God  will  be 
matter  of  unspeakable  joy  to  themselves ;  for  whatever 
acquaintance  they  had  with  God  here,  whatever  antici\>a 


Jh.19.)  RECONCILIATION    AND    GLORIFICATION.  337 

tions  they  had  of  heaven  and  the  glory  to  come,  yet  the 
sight  of  God  and  Christ  the  Redeemer  will  be  an  un- 
speakable surprise  to  them  in  that  day.  It  will  be  the 
ful.  satisfaction  of  all  their  desires. 

II.  Let  it  be  considered  what  influence  THE  DEATH  OF 
CHRIST  hath'  upon  this  design,  and  you  shall  find  it  much 
every  way. 

1.  The  death  of  Christ  removes  all  obstacles  out  of  the 
way  of  this  mercy.     The  bars  hindering  our  access  to 
God  were  such  as  nothing  but  the  death  of  Christ  could 
remove.     The  guilt  of  sin  barred  us  from  his  gracious 
presence.    Rom.  5:2,  3  ;  Hos.  14  :  2.     The  pollution  of 
sin  excluded  us  from  God.    Hab.  1  :  23 ;   Heb.  12  :  14. 
The  enmity  of  our  nature  stopped  up  our  way  to  God. 
Col.   1  :  21 ;   Rom.  8:7.    By  reason  hereof  fallen  man 
hath  no  desire  to  come  to  God.    Job,  21  :  14.     The  jus- 
tice of  God,  like  a  flaming  sword  turning  every  way,  kept 
all  men  from  access  to  him ;   and  Satan,  that  malicious 
adversary,  lay  as  a  lion  in  the  way  to  God.    1  Pet.  5  :  8. 

0  with  what  bars  were  the  gates  of  heaven  shut  against 
our  souls  !     The  way  to  God  was  filled  with  difficulties 
that  none  but  Christ  was  able  to  remove ;   and  he  has  ef- 
fectually removed  them  all.    The  way  is  now  open,  even 
the  new  and  the  living  way,  consecrated  for  us  by  his 
blood.     The  death  of  Christ  effectually  removes  the  guilt 
of  sin,  1   Pet.  2  :  24 ;  washes  away  the  pollution   of  sin, 

1  John,  5:6;  takes  away  the  enmity  of  nature,  Col.   1  : 
20,  21  ;  satisfies   all  the  demands  of  justice,  Rom.  3  :  .25, 
26 ;  has  broken  all  the  power  of  Satan,  Col.  2:15;  Heb. 
2:14;  and  consequently  the  way  to  God  is  fully  opened 
to  believers  by  the  blood  of  Jesus.    Heb.  10  :  20. 

2.  The  blood  of  Christ  purchased  for  believers  thei?  right 
to  this  privilege.    "  But  when  the  fulness  of  the  time  was 
come,  God  sent  forth  his  Son,  made  of  a  woman,  made  un- 
der the  law,  to  redeem  them  that  were  under  the  law,  that 
we  might  receive  the  adoption  of  sons,"  Gal.  4:4,  5; 

Method  of  Grace.  \ft 


338  THE    METHOD    OF    GUACE.  (Ch.  39 

that  is,  both  the  relation  and  inheritance  of  sons.  There 
was  worth  enough  in  the  precious  blood  of  Christ  to  pay 
all  our  debts  to  justice,  and  to  purchase  for  us  this  invalu- 
able privilege.  We  must  put  this  unspeakable  mercy  of 
being  brought  to  God  to  the  account  of  the  death  of 
Christ :  no  believer  had  ever  tasted  the  sweetness  of  such 
a  mercy  if  Christ  had  not  tasted  the  bitterness  of  death 
for  him. 

INFERENCE  1.  Great  is  the  preciousness  and  worth  of  souls  1 
that  the  life  of  Christ  should  be  given  to  redeem  and  re- 
cover them  to  God.  As  God  laid  out  his  counsel  from 
eternity  upon  them  to  project  the  way  of  their  salvation, 
so  the  Lord  Jesus,  in  pursuance  of  that  blessed  design, 
came  from  the  bosom  of  the  Father  and  shed  his  invalu- 
able blood  to  bring  them  to  God.  No  wise  man  expends 
vast  sums  to  obtain  trifling  commodities :  how  cheap  so- 
ever our  souls  are  in  our  estimation,  it  is  evident  they  are 
of  precious  esteem  in  the  eyes  of  Christ. 

2.  Redeemed  souls  must  expect  no  rest  or  satisfaction  on 
this  side  heaven.    The  life  of  believers  in  this  world  is  a 
life  of  expectation — they  are  now  coming  to  God.    1  Pet. 
2  :  4.    God,  you  see,  is  the  centre  and  rest  of  their  souls. 
Heb.  4:9.   As  the  rivers  cannot  rest  till  they  pour  them- 
selves into  the  sea,  so  neither  can  renewed  souls  find  rest 
till  they  come  into  the  bosom  of  God.    There  are  four 
things  which  disturb  the  souls  of  believers  in  this  world — 
afflictions,  temptations,  corruptions  and  absence  from  God. 
If  the  three  former  causes  of  disquietude  were  totally 
removed,  so  that  a  believer  were  placed  in  a  condition 
upon  earth  where  no  affliction  could  disturb  him,  no  temp- 
tation trouble  him,  no  corruption  defile  or  grieve  him, 
vet  his  very  absence  from  God  must  still  keep  him  un- 
satisfied.   "  Whilst  we  are  at  home  in  the  body  we  are 
absent  from  the  Lord."    2  Cor.  5  :  6. 

3.  ^Vhat  pleasant  thoughts  should  all  believers  have  of 
death!    When  they  die  they  shall  be  fully  brought  home 


Ch.  19.)  RECONCILIATION    AND    GLORIFICATION.  339 

to  God.  Death  to  the  saints  is  the  door  by  which  they 
enter  into  the  enjoyment  of  God.  The  dying  Christian 
is  almost  home  :  yet  a  few  pangs  more  and  he  is  come 
to  God,  in  whose  presence  is  fulness  of  joy.  "  Having  a 
desire  to  depart,"  said  Paul,  "  and  to  be  with  Christ,  which 
is  far  better."  Phil.  1 :  23.  It  should  not  affright  us  to  be 
brought  to  death,  the  king  of  terrors,  so  long  as  it  is  his 
office  to  bring  us  to  God.  The  opinion  of  the  soul's  sleep- 
ing after  death  is  as  ungrounded  as  it  is  uncomfortable : 
the  day  we  loose  from  this  shore  we  shall  be  landed  upon 
the  blessed  shore  where  we  shall  see  and  enjoy  God  for 
ever.  O,  if  the  friends  of  deceased  believers  did  but  un- 
derstand with  whom  their  souls  are  whilst  they  are  mourn- 
ing over  their  bodies,  they  would  dry  up  their  tears  and 
fill  the  house  of  mourning  with  praise  and  thanksgiving ! 
4.  How  comfortable,  and  sweet  should  the  communications 
of  christians  be  with  one  another  !  Christ  is  bringing  them 
all  to  God  through  this  vale  of  tears  :  they  are  now  in 
the  way  to  him — all  bound  for  heaven — going  home  to 
God,  their  everlasting  rest  in  glory :  every  hour,  every 
duty  brings  them  nearer  and  nearer  to  their  journey's  end. 
"  Now  is  our  salvation  nearer  than  when  we  believed." 
Rom.  13  :  11.  O,  what  manner  of  heavenly  communica- 
tions and  ravishing  discourses  should  believers  have  with 
each  other  as  they  walk  by  the  way !  O,  what  pleasant 
and  delightful  converse  should  they  have  about  the  place 
and  state  whither  Christ  is  bringing  them,  and  where  they 
shall  shortly  be  !  What  transporting,  transforming  visions 
they  shall  have  when  they  are  brought  home  to  God ! 
How  surprisingly  glorious  to  them  the  sight  of  Jesus 
Christ  will  be,  who  died  for  them  to  bring  them  to  God ! 
How  should  such  discourse  sweeten  their  passage  thrcugh 
the  world,  strengthen  and  encourage  the  dejected  and  fee- 
ble-minded, and  honor  and  adorn  their  profession  !  Thus 
lived  the  believers  of  old  :  "  By  faith  he  sojourned  in  the 
land  of  promise,  as  in  a  strange  country,  dwelling  in  ta- 


340  THE  METHOD  OF    GRACE.  (Ch.  19 

bernacles  with  Isaac  and  Jacob,  the  heirs  with  him  of  the 
same  promise ;  for  he  looked  for  a  city  which  hath  foun- 
dations, whose  builder  and  maker  is  God."  Heb.  11 : 9, 10. 
But,  alas  !  most  Christians  are  either  so  entangled  in  the 
cares  or  so  ensnared  by  the  pleasures  which  almost  con- 
tinually take  up  their  thoughts  by  the  way,  that  there  is 
little  room  for  discourse  of  Christ  and  heaven  among 
them.  When  the  apostle  had  entertained  the  Thessalo- 
nians  with  a  discourse  of  their  meeting  the  Lord  in  the 
air  and  being  ever  with  the  Lord,  he  charges  it  upon  them 
as  their  great  duty  to  comfort  one  another  with  these  words 
1  Thess.  4  :  17,  18. 

5.  How  unreasonable  are  the  dejections  of  believers  on 
account  of  the  troubles  they  meet  with  in  the  world.    It 
is  true,  afflictions  of  all  kinds  attend  believers  in  theii 
way  to  God ;  through  many  tribulations  we  must  enter 
into  that  kingdom.    But  what  then  ]  must  we  despond 
and  droop  under  them  as  other  men  ?     Surely  not.    If  af- 
flictions be  the  way  through  which  you  must  come  to  God, 
then  never  be  discouraged  at  affliction ;  troubles  are  of 
excellent  use,  under  the  blessing  of  the  Spirit,  to  further 
Christ's  great  design  in  bringing  you  to  God.    How  often 
would  you  turn  out  of  the  way  which  leads  to  God,  if  he 
did  not  hedge  up  your  way  with  thorns.    Hosea,  2:6. 
Doubtless,  when  you  come  home  to  God  you  shall  find 
you  have  been  more  beholden  to  your  troubles  than  to 
your  comforts  for  bringing  you  thither.     The  sweetness 
of  the  end  will  infinitely  more  than  recompense  the  sor- 
rows of  the  way,  nor  are  they  worthy  to  be  compared 
with  the  glory  that  shall  be  revealed  in  you.    Rom.  8  : 18. 

6.  How  much  are  all  believers  under  obligation  to  follow 
Jesus  Christ  whithersoever  he  goes !    Thus  are  the  saints 
described  :    "  These    are   they  which  follow  the   Lamb 
whithersoever  he   goeth.     These   were  redeemed  from 
among  men,  being  the  first-fruits  unto  God,  and  to  the 
Lamb."    Rev.   14  :  4.    If  it  be   the  design  of  Christ  to 


Ch.19.;  GLORIFICATION    AND    RECONCILIATION.  34] 

bring  us  to  God,  it  is  our  duty  to  follow  Christ  in  all  the 
paths  of  obedience  through  which  he  now  leads  us,  as 
ever  we  expect  to  be  brought  home  to  God  at  last.  "We 
are  made  partakers  of  Christ,  if  we  hold  the  beginning 
of  our  confidence  steadfast  unto  the  end."  Heb.  3  :  14.  If 
we  have  followed  him  through  many  sufferings  and  turn 
away  from  him  at  last,  we  lose  all  that  we  have  done  and 
suffered  in  religion,  and  shall  never  reach  home  to  God. 
The  crown  of  life  belongs  only  to  them  who  are  faithful 
unto  death. 

7.  Let  all  that  desire  to  come  to  God  hereafter,  come  to 
Christ  by  faith  now.  There  is  no  other  way  to  the  Fathei 
but  by  Christ ;  no  other  way  to  Christ  but  faith.  How 
vain  then  are  the  hopes  and  expectations  of  all  unbe- 
lievers. Be  assured  that  death  shall  bring  you  to  God  as 
an  avenging  Judge,  if  Christ  do  not  bring  you  now  to 
God  as  a  reconciled  Father.  Without  holiness  no  man 
shall  see  God.  The  door  of  hope  is  shut  against  all  christ- 
less  persons.  "  No  man  cometh  unto  the  Father  but  by 
me."  John,  14:6.  O  what  a  sweet  voice  cometh  down 
from  heaven  to  your  soul  this  day,  saying,  "  As  ever  you 
hope  to  come  to  God  and  enjoy  the  blessing  that  is  here, 
come  unto  Christ,  obey  his  calls,  give  up  yourselves  to 
his  government,  and  you  shall  certainly  be  brought  to 
God.  As  sure  as  you  shall  now  be  brought  to  Jesus 
Christ  by  spiritual  union,  so  sure  shall  you  be  brought  to 
God  in  full  fruition. 

Blessed  be  God  for  Jesus  Christ,  the  new  and  living  way 
to  the  Father. 


Thus  I  have  finished  the  motives  drawn  from  the  titles 
and  benefits  of  Christ,  serving  to  enforce  the  great  gospel- 
exhortation  of  coming  to  and  effectually  applying  the 
Lord  Jesus  Christ  in  the  way  of  faith.  O  that  the  bless 


THE    METHOD    OF    GRACE.  (Ch.  19 

ing  of  the  Spirit  may  follow  these  calls,  and  fix  these 
considerations  as  nails  in  a  sure  place ! 

And  now,  since  the  great  hinderance  to  faith  is  the  false 
persuasion  of  most  unregenerate  men  that  they  are  already 
in  Christ;  my  next  work  shall  be,  in  a  further  improve- 
ment for  conviction,  to  undeceive  men  in  this  matter ;  and 
that  by  showing  them  the  undoubted  certainty  of  these 
two  things  :  That  there  is  no  coming  ordinarily  to  Christ 
without  the  application  of  the  law  to  our  consciences  in  a  way 
of  effectual  conviction.  Nor  by  that,  without  the  teachings 
of  God  in  the  way  of  spiritual  illumination. 


Ok  20.)  SLAIN    BY    THE    LA\f.  343 

COMING  TO  CHRIST  IMPLIES 

TRUE  CONVICTION  OF  SIN,  BEING  SLAIN  BY 
THE  LAW  AND  TAUGHT  OF  GOD. 


CHAPTER  XX. 

NECESSITY    OF    BEING   SLAIN    BY   THE    LAW. 

For  I  was  alive  without  the  law  once ;  but  when  the  com 
mandment  came,  sin  revived,  and  I  died.    Rom.  7  :  9. 

The  scope  of  the  apostle  in  this  epistle,  and  more  par- 
ticularly in  this  chapter,  is  to  state  the  due  use  and  ex- 
cellency of  the  law,  which  he  does,  first,  by  denying  to 
it  a  power  to  justify  us,  which  is  the  peculiar  honor  of 
Christ ;  and  secondly,  by  ascribing  to  it  a  power  to  con- 
vince us,  and  so  prepare  us  for  Christ,  by  showing  us  our 
need  of  him. 

Neither  attributing  to  it  more  honor  than  belongs  to  it, 
nor  detracting  from  it  that  honor  and  usefulness  which 
God  has  given  it.  It  cannot  make  us  righteous,  but  it  can 
convince  us  that  we  are  unrighteous ;  it  cannot  heal,  but 
it  can  discover  the  wounds  that  sin  has  given  us ;  which 
he  proves  in  this  place  by  an  argument  drawn  from  his 
own  experience,  confirmed  also  by  the  general  experience 
of  believers,  in  whose  names  we  must  here  understand 
him  to  speak :  "  For  I  was  alive  without  the  law  once ; 
but  when  the  commandment  came  sin  revived,  and  I  died.*' 
Wherein  three  particulars  are  observable  : 


344  THE    METHOD    OF    GRACE.  (Ch.  20 

1.  The   opinion  Paul  had,  and  all   unregenerate  men 
have  of  themselves  before  conversion  :    I  -was  alive  once. 
By  life,  understand  here  cheerfulness  and  confidence  of 
his  good  state.    He  was  full  of  vain  hope,  false  joy  and 
piesumptuous  confidence. 

2.  The  opinion  he  had,  and  all  others  will  have  of  them- 
selves, if  ever  they  come  under  the  regenerating  work  of 
the  Spirit:  Idled.     The  death  he  here  speaks  of  stands 
opposed  to  the  life  before  mentioned,   and   signifies  the 
fears  and  tremblings  that  seized  upon  his  soul  when  hia 
state  was    on  the    change  :    the  apprehensions  he   then 
had  of  his  condition  struck  him  home  to  the  heart  and 
damped  all  his  carnal  mirth. 

3.  The  ground  and  reason  of  this  wonderful  change  of 
his  judgment  and   apprehension   of  his   own  condition ; 
the  commandment  came,  and  sin  revived  :  it  came  home 
to  my  conscience,  it  was  fixed  with  a  divine  and  mighty 
efficacy  upon  my  heart.    The  commandment  came  before 
by  promulgation   and  the  literal  knowledge  of  it ;  but  it 
never  came  till  now  in  its  spiritual  and  convincing  power 
to  his  soul ;  though  he  had  often  read  the  law  before,  he 
never  clearly  understood  its  meaning  and  extent,  he  never 
felt  its  efficacy  upon  his  heart :   it  so  came  at  this  time 
as  it  never  came  before.    Hence  we  learn  : 

Doct.  1.  That  unregenerate  persons  are  generally  full 
of  Boundless  confidence  and  cheerfulness,  though  their 
condition  be  sad  and  miserable. 

Doct.  2.  That  there  is  a  mighty  efficacy  in  the  law  of 
God  to  kill  vain  confidence  and  quench  carnal  mirth 
in  the  hearts  of  men,  when  God  sets  it  home  upon  their 
consciences. 

Doct.  1.  Unregenerate  persons  are  generally  full  of 
groundless  confidence  and  cheerfulness,  though  their  condi- 
tion le  sad  and  miserable.  "  Because  thou  sayest  T  am 


Ch.20.)  SLAIN    BY    THE    LAW.  345 

rich,  and  increased  with  goods,  and  have  need  of  nothing; 
and  knowest  not  that  thou  art  wretched,  and  miserable, 
and  poor,  and  blind,  and  naked.  Rev.  3  :  17.  This  is  the 
life  that  unregenerate  men  live.  In  illustrating  this  point 
I  shall  show  what  is  the  life  of  the  unregenerate  ;  what 
maintains  that  life  ;  how  it  appears  that  this  is  the  life 
men  generally  live  ;  and  the  danger  of  living  such  a  life. 
I.  WHAT  is  THE  LIFE  OF  THE  UNREGENERATE.  There 
are  three  things  in  which  the  life  of  the  unregenerato 
principally  consists. 

1.  There  is  in  unregenerate  men  a  great  deal  of  carnal 
security ;  they  dread  no  danger.    "  When  a  strong  man 
armed   keepeth   his    palace,    his    goods  are    in    peace." 
Luke,  11  :  21.     There  is  generally  a  great  silence  in  the 
consciences  of  such  men :  when  others,  in  a  better  state, 
are  watching  and  trembling,  they  sleep  securely ;  so  they 
live,  and  so  ofttimes  they  die.     They  have  no  bands  in 
their  death.  Psalm  73  :  4.    It  is  true,  the  consciences  of 
few   men    are   so  perfectly    stupified   that  they    do  not 
sometimes  make  them  uneasy ;  but  their  anxiety  seldom 
rises  to  such  a  height  or  continues  so  long  as  to  cause 
any  considerable  interruption  to  their  carnal  peace  and 
quietness. 

2.  The   life  of  the  unregenerate  consists  in  presump 
tuous  hope  :  this  is  the  foundation  of  their  carnal  security 
So  Christ  tells  the  Jews.   "  Of  whom  ye  say  that  he  is 
your  God ;  yet  ye  have  not  known  him."  John,  8  : 54. 
55.     The  world  is  full  of  hope  without  a  promise,  which 
is  but  as  a  spider's  web.    Unregenerate  men  are  said  in- 
deed to  be  without  hope,  Ephes.  2  :  12 ;  but  the  meaning 
is,  they  are  without  any  solid  well-grounded  hope  ;  for 
in  Scripture  account,  hope  is  no  hope  except  it   be  a 
lively  hope,    1  Pet.   1:3;    a  hope   flowing  from  union 
with  Christ,  Col.  1:27;  a  hope  nourished  by  experience, 
Rom.  5:4;  a  hope  for  which  a  man  can   give  a  reason, 
1  Pet.  3  :  15  ;   a  hope  that  excites  men  to  he  art- purify  ing 

15* 


346  THE    METHOD    OF    GRACE.  (Ch.aO. 

endeavors,  1  John,  3  :  3, — it  is  in  the  account  of  God  a 
cypher,  not  deserving  the  name  of  hope ; — and  yet  such 
a  groundless,  dead,  christless,  irrational  hope  is  that  on 
which  the  unregenerate  live. 

3.  The  life  of  the  unregenerate  consists  in  false  joy, 
the  immediate  offspring  of  ungrounded  hope.  The  stony- 
ground  hearers  received  the  word  with  joy.  Mat.  13  :  20. 
They  rejoice  in  corn,  wine  and  oil ;  in  their  estates  and 
children  ;  in  the  pleasant  things  of  this  world ;  yea,  per- 
chance they  rejoice  also  in  Christ  and  the  promises ;  in 
heaven  and  glory :  with  all  which  they  have  just  such  a 
kind  of  communion  as  a  man  has  in  a  dream  with  a  full 
feast  and  enchanting  music ;  and  just  so  their  joy  will 
vanish  when  they  awake. 

II.  WHAT  MAINTAINS  AND  SUPPORTS  THIS  SECURITY, 
HOPE  AND  JOY  in  the  hearts  of  unregenerate  men. 

1.  Church  privileges   lay  the  foundation  of  this  strong 
delusion  in  many.    Thus  the  Jews  deceived  themselves, 
saying   in   their   hearts,    "  We   have   Abraham  for  our 
father."  Mat.  3:9.    It  propped  up  this  vain  hope,  that 
Abraham's  blood  ran  in  their  veins,  though  Abraham's 
(kith  and  obedience  never  wrought  in  their  hearts. 

2.  Natural  ignorance ;  this  keeps  all  in  peace  :  they 
that  see  not,  fear  not.    There  are  but  two  ways  to  quiet 
the  hearts  of  men  about  their  spiritual  and  eternal  con- 
cerns :  the  way  of  assurance  and  faith,  or  the  way  of  ig- 
norance and  self-deceit ;  by  the  one  we  are  put  beyond 
danger,  by  the  other  beyond  fear,  though  the  danger  be 
greater.     Satan  could  never  quiet  men  if  he  did  not  first 
blind  them. 

3.  False  evidences  of  the  love  of  God  is  another  spring 
feeding  this  security  and  vain  hope  and  false  joy  in  the 
hearts  of  men.    "  Many  will  say  to  me  in  that  day,  Lord, 
Lord,  have  we  not  prophesied  in  thy  name  ?  and  in  thy 
name  have  cast  out  devils  ]  and  in  thy  name  done  many 
wonderful  works  ?"  Mat.  7  :  22*   The  things  upon  which 


Cli.  20  }  SLAIN    BY    THE    LAW.  34? 

they  build  their  confidence  were  external  things  in  re 
ligion ;  yet  they  had  a  quieting  power  upon  them,  as  if 
they  had  been  the  best  of  evidences. 

4.  Slight  influences  of  the  Gospel;  such  are  transient 
affections  under  the  word,  Heb.  6:5;  feeble  and  incon- 
stant desire  about  spiritual  objects,  John,  6  :  34 ;  Matt. 
25  :  8 ;  and  the  external  reformation  of  their  ways,  Matt. 
12  :  43 ;  all  which  serve  to  nourish  the  vain  hopes  of  the 
unregenerate. 

5.  Self-love  is  an  apparent  ground  of  security  and  false 
hope.  Matt.  7:3.    It  makes  a  man.  overlook  great  evils 
in  himself,  whilst  he  is   sharp-sighted  to   discover  and 
censure  lesser  evils  in  others.    Self-love  takes  away  tho 
sight  of  sin,  by  bringing  it  too  near  the  eye. 

6.  Men's   comparing  themselves  with  the  more  profane 
and  grossly  wicked  serves  to  hush  the  conscience  asleep ; 
"  God,  I  thank  thee,"  said  the  Pharisee,  "  that  I  am  not 
as  other  men,  or  as  this  publican.'*    O  what  a  saint  did 
he  seem  to  himself  when  he  stood  by  those  externally 
more  wicked. 

7.  The  policy  of  Satan  to  manage  all  these  things  to 
the  blinding  and  ruining  of  the  souls  of  men  is  another 
great  reason  that  they  live  securely,  as  they  do  in  a  state 
of  so  much  danger  and  misery.  "  The  god  of  this  world 
hath  blinded   the   minds  of  them  that  believe   not."    2 
Cor.  4  :  4. 

III.  THAT  THIS  is  THE  LIFE  MEN  GENERALLY  LIVE  will 
appear,  if  we  consider, 

1.  The  activity  and  liveliness  of  men1  s  spirits  in  pursuit 
of  the  world.  O  how  lively  and  vigorous  are  their  hearts 
in  the  management  of  earthly  designs  !  "  Who  will  show 
us  any  good]"  Psa.  4  :  6.  The  world  eats  up  their  hearts, 
time,  and  strength.  This  could  not  be  if  their  eyes  were 
open  to  see  the  danger  and  misery  of  their  souls.  How 
few  designs  for  the  world  run  in  the  thoughts  of  a  con- 
demned man  !  O  if  God  had  ever  made  the  light  of  con- 


348  THE    METHOD    OF    GRACE.  (Oh.  20. 

viction  shine  into  their  consciences  the  temptation  would 
lie  the  contrary  way,  even  in  too  great  a  neglect  of  things 
of  this  life  !  But  this  briskness  and  liveliness  plainly  show 
the  great  security  of  most  men. 

2.  The  marvellous  quietness  in  the  consciences  of  men 
about  their  everlasting  concerns  plainly  shows  this  to  be 
the  life  of  the  unregenerate.    How  few  doubts  or  fears 
do  you  hear  from  them  !    How  many  years  may  a  man 
live  in  a  worldly  family  before  he  shall  hear  the  question 
seriously  propounded,  "  What  shall  I  do  to  be  saved  1" 
There  are  no  questions  in  their  lips,  because  there  i?  TIO 
fear  or  sense  of  danger  in  their  hearts. 

3.  The  professed,  willingness  of  carnal  men  to  die  gives 
clear  evidence  that  they  live  such  a  life  of  security  and 
vain  hope.  "  Like  sheep  they  are  laid  in  the  grave."  Psa. 
49  :  14.    O  how  quiet  are  their  consciences  when  there 
are  but  a  few  breaths  more  between  them  and  evei  last- 
ing burnings !    Had  God  opened  their  eyes  to  apprehend 
the  consequences  of  death,  and  what  follows  the  pale 
horse,   Rev.  6:8,  it  were  impossible  but  that  every  un- 
regenerate man  should  make  the  bed  on  which  he  dies 
tremble  under  him. 

4.  The  low  esteem  men  have  of  Christ,  and  the  trifling 
with  those  duties  in  which  he  is  to  be  found,  discover 
this  to  be  the  life  that  the  generality  of  the  world  live ; 
for  were  men  sensible  of  the  disease  of  sin  there  could 
be  no  quieting  them  without  Christ  the  Physician.    Phil 
3  :  8.    All  the  business  they  have  to  do  in  this  world 
could  never  keep  them  from  their  knees,  or  make  them 
strangers  to  their  closets. 

IV.  THE  DANGER  OF  SUCH  A  LIFE  as  has  been  described 

1.  Souls  are  thus  inevitably  betrayed  into  eternal  ruin. 

*'  If  our  Gospel  be  hid,  it  is  hid  to  them  that  are  lost,  in 

whom  the  god  of  this  world  hath  blinded  the  minds  of 

ihem  that  believe  not."    2  Cor.  4  :  3,  4.     Those  that  are 

given  over  to  eternal  death  are  generally  thus  blinded. 

fc  &  j 


Cii.  20.)  SLAIN    BY    THE    LA\V.  349 

"And  he  said,  go  and  tell  this  people,  hear  ye  indeed, 
but  understand  not ;  and  see  ye  indeed,  but  perceive  not. 
Make  the  hearts  of  this  people  fat,  and  make  their  ears 
heavy,  and  shut  their  eyes ;  lest  they  see  with  their  eyes, 
and  hear  with  their  ears,  and  understand  with  their  heart, 
and  convert,  and  be  healed."  Isa.  6  :  9,  10. 

2.  Nothing  makes  hell  a  more  terrible  surprise  to  the 
soul :  by  this  means  the  wrath  of  God  is  felt  before  its 
danger  is  apprehended ;  a  man  is  past  all  hope  before 
he  begins  to  have  any  fear;  his  eternal  ruin,  "as  a  breach 
ready  to  fall,  cometh  suddenly  at  an  instant."  Isa.  30  :  13. 

3.  Nothing  more  aggravates  a  man's  damnation  than 
to  sink  suddenly  into  it  from  amidst  so  many  hopes  and 
such  high  confidence  of  safety.     For  a  man  to  find  him- 
self in  hell  when  he  thought  himself  within  a  step  of 
heaven,  O  what  a  hell  will  it  be !    The  higher  vain  hopes 
lifted  men   up,   the   more    dreadful    must   their  fall  be. 
Matt.  7  :  22,  23. 

4.  This  life  of  security  and  vain  hope  frustrates  all  the 
means  of  recovery  and  salvation  in  the   only  season  in 
which  they  can  be  beneficial  to  us.    By  reason  of  these 
things  the  word  has  no  power  to  convince  men's  con- 
sciences, nothing  can  bring  them   to   a   sense  of  their 
condition.     Therefore  Christ  told  the  self-confident  arid 
blind  Jews  that  the  publicans  and  harlots  would  go  into 
the  kingdom  of  God   before  them.    Matt.  21  :  31.    And 
the  reason  is,  because  their  hearts  lie  more  open  to  con- 
viction and  compunction  for  sin  than  those  do  who  are 
blinded  by  vain  hope  and  confidence. 

INFERENCE  1.  Is  this  the  life  that  the  unregenerate 
world  live  ]  then  it  is  not  to  be  wondered  at  that  the 
preaching  of  the  Gospel  has  so  little  success :  "  Who  hath 
believed  our  report  ]  and  to  whom  is  the  arm  of  the 
Lord  revealed]"  Isa.  53  :  1.  Ministers  study  for  truths 
to  awaken  and  convince  the  consciences  of  those  that 
hear,  but  their  words  return  again  to  them.  They  turn  tc 


350  THE    METHOD    OF    GRACE.  (Ch.  20. 

God  and  mourn,  "we  have  labored  in  vain,  and  spent 
our  strength  for  nought."  And  this  security  is  the  cause 
of  all ;  vain  hopes  bar  fast  the  doors  of  men's  hearts 
against  all  the  persuasions  of  the  word.  The  greater 
cause  have  they  to  admire  the  grace  of  God,  who  have 
found  the  convictions  of  the  word  sharper  than  any  two- 
edged  sword,  piercing  to  the  dividing  asunder  of  the 
soul  and  spirit ;  to  whose  hearts  God  brings  home  the 
commandment  by  an  effectual  application. 

2.  If  this  be  the  life  of  the  unregenerate  world,  what 
deadly  enemies  are  they  that  nourish  and  strengthen  in 
men  tlie  vain  hopes  of  salvation  !    This  the  Scripture  calls 
healing  the   hurt  of  souls  slightly,  by   crying,   u  Peace, 
peace,  when  there  is  no  peace,"  Jer.  6:14;  the  sewing 
of  pillows  under  their  arm-holes,  Ezek.  13  :  18,  that  they 
may  lie  soft  and  easy  under  the  ministry.  And  this  is  the 
doctrine  which  the  people  love ;  but  oh,  what  will  the 
end  of  these  things  be  !   and  what  an  account  have  those 
men  to  give  to  God  for  the  blood  of  souls  by  them  be- 
trayed to  the  everlasting  burnings !     Such  flattery  is  the 
greatest  cruelty.      Those  whom  you  bless   upon   earth 
will  curse  you  in  hell,  and  curse  the  day  in  which  they 
trusted  their  souls  to  your  care. 

3.  How  great  a  mercy  is  it  to  be  aivakencd  out  of  the 
general  security  which  is  fallen  upon  the  world  !  You  can- 
not estimate  the  value  of  this  peculiar  mercy.    O  that 
the  Spirit  of  the  Lord  should  have  touched  thy  soul  un- 
der the  ministry  of  the  word,  and  roused  thy  conscience 
whilst   others  were   left  in  security  round   about  thee ! 
when  the  Lord  dealt  with  thy  soul  much  after  the  same 
manner  he  did  with  Paul  in  the  way  to  Damascus,  who 
not  only  saw  a  light  shining  from  heaven,  which  those 
that  travelled  with  him  saw  as  well  as  he,  but  heard  that 
voice  from  heaven  which  did  the  work  upon  his  heart, 
though  his   companions  heard  it  not.    Besides,   it  is   a 
mercy  leading  to  all  other  spiritual  mercies  that  follow  it 


Ch.  20.)  SLAIN    BY    THE    LAW.  351 

to  all  eternity.  If  God  had  not  done  this  for  thee,  thou 
hadst  never  been  brought  to  faith,  to  Christ,  or  heaven 
From  this  act  of  the  Spirit  all  other  saving  acts  take 
their  rise ;  so  that  you  have  cause  for  ever  to  admire  the 
goodness  of  God  in  such  a  favor  as  this. 

4.  Hence  it  follows  that  men  generally  are  in  tlie  direct 
way  to  eternal  ruin :  whatever  their  vain  confidences  are, 
they  cannot  be  saved.  Narrow  is  the  way  and  strait  is 
the  gate  that  leadeth  unto  life,  and  few  there  be  that  find 
it.  Hear  me,  all  you  that  live  this  dangerous  life  of  car- 
nal security  !  whatever  your  persuasions  and  confidences 
are,  except  you  give  them  up,  and  get  better  grounds 
for  your  hope,  you  cannot  be  saved.  Such  hopes  are  di- 
rectly contradictory  to  the  established  order  of  the  Gos- 
pel, which  requires  repentance,  Acts,  5:31;  faith,  Acts, 
13  :  39 ;  and  regeneration,  John,  3  :  3,  in  all  that  shall  be 
saved.  If  such  as  you  are  saved,  all  the  threatenings  in 
Scripture  must  be  reversed,  which  lie  in  full  opposition 
to  your  vain  hopes.  Mark,  16:16;  John,  3:16;  Rom. 
3  :  8,  9.  New  conditions  must  be  set  to  all  the  promises; 
for  there  is  no  condition  of  any  special  promise  found  in 
any  unregenerate  person.  Compare  your  hearts  with 
these  Scriptures,  Matt.  5  :  3-6 ;  Psa.  24:4;  Psa.  84  : 
11 ;  Gen.  17  :  1.  If  such  a  hope  as  yours  bring  you  to 
heaven,  the  saving  hope  of  God's  elect  is  not  rightly  de- 
scribed to  us  in  the  Scriptures.  Scripture-hope  is  the 
effect  of  regeneration.  1  Pet.  1  :  3.  And  purity  of  heart 
is  the  effect  of  that  hope.  1  John,  3  :  3.  Nay,  the  very 
nature  of  heaven  is  mistaken  in  Scripture  if  such  as  you 
are  subjects  qualified  for  its  enjoyment;  for  assimilation. 
or  the  conformity  of  the  soul  to  God  in  holiness,  is, 
in  the  Scripture  account,  a  principal  ingredient  of  that 
blessedness.  By  all  these  things  it  appears  that  the 
hopes  of  most  men  are  vain,  and  will  never  bring  them 
to  heaven. 


352  THE    METHOD    OF    GRACE.  (Ch.SL 

CHAPTER  XXI. 

NECESSITY    OF    BEING    SLAIN    BY    THE    LAW CONTINUED, 

For  I  teas  alive  without  the  law  once  ;  but  when  the  com- 
mandment came  sin  revived,  and  I  died. — Rom.  7  :  9. 

Doct.  2.  There  is  a  mighty  efficacy  in  the  law  of  God  to 
kill  vain  confidence  and  quench  carnal  mirth  in  the  hearts  oj 
men  when  God  sets  it  home  upon  their  consciences. 

The  weapons  of  the  word  "are  not  carnal,  but  mighty 
through  God  to  the  pulling  down  of  strong-holds,  casting 
down  imaginations  and  every  high  thing  that  exalteth  itselt 
against  the  knowledge  of  God,  and  bringing  into  capti- 
vity every  thought  to  the  obedience  of  Christ."  2  Cor. 
10  :  4,  5.  In  illustrating  this  point  I  shall  demonstrate 
the  efficacy  of  the  word  or  law  of  God ;  show  wherein 
its  efficacy  lies  ;  and  inquire  whence  it  has  this  mighty 
power  and  efficacy. 

I.     THE    POWER    AND    EFFICACY    OF    THE    WORD    OR    LAW 

OF  GOD.  This  will  appear, 

1.  From  the  various  subjects  upon  whom  it  works.  The 
hearts  and  consciences  of  men  of  all  orders  and  qualities 
have  been  reached  and  wounded  to  the  quick  by  the  two- 
edged  sword  of  God's  law.  Some  among  the  great  arid 
honorable  of  the  earth  have  been  made  to  stoop  and 
tremble  under  the  word.  Acts,  17:12;  Mark,  6  :  20  ;  1 
Sam.  15  :  24.  The  wise  and  learned  of  the  world  have 
felt  its  power  and  been  brought  to  embrace  the  humbling 
and  self-denying  ways  of  Christ.  Acts,  17  :  34.  Thus  Ori- 
geri,  Jerome,  Tertullian,  Bradwardine,  and  many  more 
came  into  Canaan  laden  with  the  Egyptian  gold,  as  one 
speaks  ;  that  is,  they  came  into  the  church  of  God  furnish- 
ed with  the  learned  arts  arid  sciences,  devoting  them  all 


Ch.21.)  SLAIN    BY    THE    LAW  353 

to  the  service  of  Christ.  Yea,  which  is  as  strange,  the 
most  simple,  weak  and  illiterate  have  been  wonderfully 
changed  and  wrought  upon  by  the  power  of  the  word. 
The  testimonies  of  the  Lord  make  wise  the  simple.  Men 
of  weak  understandings  in  other  matters  have  been  made 
wise  to  salvation  by  the  power  of  the  word.  Matt.  11  :  25  ; 

1  Cor.  1  :  27.  Nay,  the  most  malicious  enemies  of  Christ 
have  been  converted  by  the  word.    1  Tim.  1  :  13  ;  Acts, 
16  :  25.  Those  that  have  been  under  the  prejudice  of  the 
most  idolatrous  education  have  been  the  subjects  of  its 
mighty  power,  Acts,  19  :  26,  and  men  of  the  most  profli- 
gate lives  have  been  wonderfully  changed  by  the  power 
of  the  word.    1  Cor.  6  :  10,  1 1. 

2.  The  efficacy  of  the  law  of  God  appears  in  the  man- 
ner of  its  operation.    It  works   suddenly  ;  strikes  like  a 
dart  through  the  hearts  and  consciences  of  men.    Acts, 

2  :  37.    A  wonderful  change  is  made  in  a  short  time,  and 
as  it  works  quickly  and  suddenly,  so  it  works  with  an  un 
controlled  powrer  upon  the  spirits  of  men.    1  Thes.  1:5; 
Rom.  1  :  16.    Let  the  soul  be  armed  against  conviction 
with  the  thickest  ignorance,  strongest  prejudice,  or  most 
obstinate  resolution,  the  word  of  God  will  wound  the 
breast  even  of  such  a  man  when  God  sends  it  forth  in 
his  authority  and  power. 

3.  The    power  of  the  law  or  word  of  God  is  seen 
in  the  strange  (Affects  produced    by  it  in  the   hearts    and 
lives  of  men.    It  changes  the  frame  and  temper  of  the 
mind  ;  it  moulds  a  man  into  a  quite  contrary  temper; 
"  He  which  persecuted  us  in  times  past,  now  preacheth 
the  faith  which  once  he  destroyed."  Gal.  I  :  23.    Thus  a 
tiger  is  transformed  into   a  lamb  by  the  powrer  of  the 
word  of  God.  It  makes  the  soul  forego  the  dearest  inte 
rests  it  has  in  this  world  for  Jesus  Christ.  Phil.  3  :  7,  8,  9 
Riches,  honors,  self-righteousness,  relations  are  forsaken 
Reproach,  poverty,   and  death  itself  are   embraced  for 
Christ's  sake,  when  once  the  efficacy  of  the  word  has 


354  THE  METHOD  OF  GRACE.  (Ch.  2L 

wrought  on  the  hearts  of  men.  1  Thes.  1  :  6.  Compa- 
nions in  sin  are  renounced  and  cast  oft'  with  abhorrence. 
1  Pet.  4  :  3,  4. 

II.  WHEREIN  THE  EFFICACY  OF  THE  WORD  UPON  THE 
SOULS  OF  MEN  CONSISTS.  We  find  in  Scripture  it  exerts 
its  power  in  five  distinct  acts  upon  the  soul ;  by  all  which 
it  strikes  at  the  life  and  kills  the  very  heart  of  vain  hopes. 

1.  It  has  an  aioakening  efficacy  upon  secure  and  slum- 
bering sinners.     It  rouses  the  conscience  and  brings  a 
man  to  a  sense  and  apprehension.    Eph.  5  :  13,  14.     The 
first  effectual  touch  of  the  word  startles  the  drowsy  con- 
science. A  poor  sinner  lies  in  his  sins,  as  Peter  did  in  his 
chains,  fast  asleep,  though  a  warrant  was  signed  for  his 
execution  the  next    day.    But   the    Spirit  by  the  word 
awakens  him,  TLS  the  angel  did  Peter.    And  this  awaken- 
ing power  of  the  word  is  in  the  order  both  of  time  and 
nature  before  all  its  other  operations  and  effects. 

2.  The  law  of  God  has  an  enlightening  efficacy  upon 
the  minds  of  men.    It  is  eye-salve  to  the  blind,    Rev. 
3  :  18 ;  a  light  shining  in  a  dark  place,  2  Pet.  1  :  19  ;  a 
light  shining  into  the    very  heart  of  man,  2  Cor.  4  :  6. 
When  the  word  comes  in  power,  all  things  appear  with 
another  face  :  the  sins  that  were  hid  from  our  eyes,  and 
the  danger  which  was  concealed  by  Satan  from  our  souls, 
now  lie  clear  and  open  before  us.  Eph.  5  :  8. 

3.  The  word  of  God  has  a  convincing  efficacy.    It  sets 
sin  in  order  before  the  soul.  Psalm  50  :  21.    As  an  army 
is  drawn  up  in  exact  order,  so  are  the  sins  of  nature  and 
practice,  the  sins  of  youth  and  age,  even  a  great  and  terri- 
ble army  drawn  up  before  the  eye  of  the  conscience.  .The 
convictions  of  the  word  are  clear  and  full.   1  Cor.  14  :  24. 
The  very  secrets  of  a  sinner's  heart  are  made  manifest ; 
his  mouth  is  stopped ;  his  conscience  yields  to  the  charge 
of  guilt  and  to  the  equity  of  the  sentence  of  the  law,  so 
that  the  soul  stands  self-condemned   at  the  bar  of  con- 

:  it  has  nothing  to  say  why  the  wrath  of  God 


Ch.  21.)  SLAIN    BY    THE    LAW.  355 

should  not  come  upon  it  to  the  uttermost.    Rom.  3  ;  19. 

4.  The  law  of   God  has  a  soul-wounding  efficacy :  it 
pierces  into  the  very  soul  and  spirit  of  man.  "  When  they 
neard  this  they  were  pricked  in    their  hearts  and  said 
unto  Peter  and    to  the   rest  of  the   apostles,  men  and 
brethren,  what  shall  we   do  1"  Acts,  2  :  37.    A  dreadful 
sound  is  in  the  sinner's  ears ;  his  soul  is  in  deep  distress ; 
he  knows  not  which  way  to   turn  for  ease ;  no  remedy 
cut  the  blood  of  Christ  can  heal  these  wounds.    No  out- 
ward affliction,  disgrace  or  loss  ever  touched  the  quick  as 
the  word  of  God  does. 

5.  The  word  hath  a  heart-turning,  soul-converting  effi- 
cacy in  it :  it  is  a  regenerating  as  well  as  a  convincing 
word.  1  Pet.  1  :  23;  1  Thes.  1  :  9.    The  law  wounds,  the 
Gospel  cures  ;  the  law  discovers  the  evil  there  is  in  sin 
and  the  misery  that  follows  it ;   and  the  Spirit  of  God, 
working  in  fellowship  with  the  word,  effectually  turns  the 
heart  from  sin.     Thus  we  see  in  what  glorious  acts  the 
efficacy  of  the  word  discovers  itself  upon  the  hearts  of 
men ;  and  all  these  acts  lie  in  order  to  each  other.  Until 
the  soul  be   awakened  it  cannot  be  enlightened.    Eph. 
5  :  14.  Till  it   be  enlightened  it  cannot  be    convinced, 
Eph.  5  :  13,  conviction  being  nothing  else  but  the  appli- 
cation of  the  light  that   shines  in  the  mind  to  the  con- 
science of  a  sinner.    Until  it  be  convinced  it  cannot  be 
wounded  for  sin.  Acts,   2  :  37.    And  until  it  be  wounded 
for  sin  it  will  never  be  converted  from  sin  and  brought 
effectually  to  Jesus  Christ. 

III.  WHENCE  HAS  THE  WORD  OP  GOD  ALL  THIS 
POWER  1  It  is  most  certain  that  it  is  not  a  power  inherent 
in  itself;  nor  derived  from  the  instrument  by  which  it  is 
managed,  but  from  the  Spirit  of  the  Lord,  who  com- 
municates to  it  all  the  power  and  efficacy  it  has  upon 
our  souls. 

1.  Its  power  is  not  inherent  in  itself.  It  works  not  in  a 
physical  way  as  natural  agents  do,  for  then  the  effect 


3; '6  THE    METHOD    OF   GRACE.  (Ch.Sl 

would  always  follow,  except  it  were  miraculously  hinder, 
ed.  But  this  spiritual  efficacy  is  in  the  word  as  the  heal- 
ing virtue  was  in  the  waters  of  Bethesda,  "  An  angel 
went  down  at  a  certain  season  into  the  pool  and  troubled 
the  water;  whosoever  then  first  after  the  troubling  of  the 
water  stepped  in,  was  made  whole  of  whatsoever  disease 
he  had."  John,  5:4.  It  is  not  a  power  naturally  inherent 
in  it  at  all  times,  but  communicated  to  it  at  special  sea- 
sons. How  often  is  the  word  preached  and  no  man  awak- 
ened or  convinced  by  it ! 

2.  The  power  of  the  word  is  not  communicattd  to  it  by 
the  instrument   that   manageth  it.  "  Neither  is  he    that 
planteth  any  thing,   neither   he  that   watereth."    1  Cor. 
3  :  7.  Ministers  are  nothing  to  such  an  effect  as  this.  The 
apostle  does  not  mean  that  they  are  useless  and  unneces- 
sary, but  insufficient  of  themselves  to  produce  such  mighty 
effects.    The  word  works  not  as  it  is  the  word  of  man, 
2  Thes.  2  :  13.    Ministers  may  say  of  the  ordinary  as  Pe- 
ter said  of  the  extraordinary  effects  of  the  Spirit,  "  Ye 
men  of  Israel,  why  marvel  ye  at  this  ]  or  why  look  ye  so 
earnestly  on  us  as  though  by  our  own  power  or  holiness 
we  had  made  this  man  to  walk  V  Acts,  3  :  12.    If  the  ef- 
fects of  the  word  were  in  the  command  of  him  that  preach- 
eth  it,  the  blood  of  all  the  souls  that  perish  under  our  mi- 
nistry must  lie  at  our  door. 

3.  If  you  say  whence  then  hath  the  word  all  this  pow- 
er ]  Our  answer  is,  It  derives  it  all  from  the  Spirit  of 
God.  "  For  this  cause  also  thank  we  God  without  ceasing, 
because  when  ye  received  the  word  of  God  which  ye 
heard  of  us,  ye  received  it  not  as  the  word  of  men,  but  as 
it  is  in  truth,  the  word  of  God,  which  effectually  worketh 
also  in  you  that  believe."   1  Thes.  2  :  13.    It  is  a  success- 
ful instrument  only  in   the  hand  of  the  Spirit,  without 
whose  influence  it  never  did  nor  can  convince,  convert 
or  save  any  soul. 

The  Spirit  has  a  glorious  sovereignty  over  tJie  word 


Ch.21.)  SLAIN    BY    THE    LAW.  357 

whose  instrument  it  is,  to  make  it  successful  or  not,  as  it 
pleaseth  him.  "  For  as  the  rain  cometh  down,  and  the 
snow  from  heaven,  and  returneth  not  thither,  but  wa- 
tereth  the  earth  and  maketh  it  bring  forth  and  bud,  that 
it  may  give  seed  to  the  sower  and  bread  to  the  eater,  so 
shall  my  word  be  that  goeth  out  of  my  mouth,"  Isaiah, 
55  :  10,  11 ;  as  the  clouds,  so  the  word  is  carried  and 
directed  by  divine  pleasure.  The  Lord  makes  them  both 
give  down  their  blessings  or  pass  away  fruitless  and 
empty  :  yea,  it  is  from  the  Spirit  that  this  part  of  the 
word  works  and  not  another.  Discourses  upon  which 
ministers  bestow  greatest  labor  in  their  preparation,  and 
from  which  they  have  the  greatest  expectation,  do  nothing, 
when  something  that  dropped  occasionally  from  them, 
like  a  chosen  shaft,  strikes  the  mark  and  does  the  work. 
The  Spirit  of  the  Lord  has  a  glorious  sovereignty  over 
the  souls  wrought  upon.  It  is  his  peculiar  work  to  take 
away  the  stony  heart  out  of  our  flesh  and  give  us  a  heart 
of  flesh.  Ezek.  36  :  26.  We  may  reason  and  reprove, 
but  nothing  will  succeed  till  the  Lord  sets  it  home.  The 
Lord  opened  the  heart  of  Lydia  under  Paul's  ministry  ; 
he  opens  every  heart  that  is  effectually  opened  to  receive 
Christ  in  the  word.  If  the  word  can  get  no  entrance,  if 
your  hearts  remain  dead  under  it,  we  may  say  as  Martha 
concerning  her  brother  Lazarus,  "  Lord,  if  thou  hadst 
been  here,  my  brother  had  not  died ;"  so,  Lord,  if  thou 
hadst  been  in  this  sermon,  in  this  prayer,  or  in  that  coun- 
sel, these  souls  had  not  remained  dead  under  them. 

The  Spirit  has  dominion  over  the  times  of  convic- 
tion and  conversion.  Therefore  the  day  in  which  souls  are 
wrought  upon  is  called  "  the  day  of  his  power."  Psalm 
110  :  3.  That  shall  work  at  one  time  which  had  no  effi- 
cacy at  all  at  another,  because  this  was  the  time  appointed. 

This  word  of  God,  when  it  is  thus  set  home  by  the 
Spirit,  is  mighty  to  humble  and  break  the  hearts  of  sin- 
neis.  The  Spirit  when  it  cometh  shall  convince  the  world 


358    ,          THE  METHOD  OF  GRACE.  (On.  21 

of  sin.  John,  16  :  9.  The  word  signifies  conviction  by 
such  demonstration  as  compels  assent :  it  not  only  con- 
vinces men  that  they  are  sinners,  but  particularly  of  their 
own  sins  and  their  aggravations  So  in  the  text,  "  sin  re- 
vived," that  is,  the  Lord  revived  his  sins  and  the  circum- 
stances and  aggravations  with  which  they  were  commit- 
ted ;  and  so  it  will  be  with  us  when  the  commandment 
comes;  sins  that  we  had  forgotten,  committed  in  our 
youth  or  childhood ;  sins  that  lay  slighted  in  our  con- 
sciences shall  be  roused  up  as  so  many  lions  to  terrify 
us,  for  now  the  soul  hears  the  voice  of  God  in  the  word, 
as  Adam  heard  it  in  the  cool  of  the  day  and  was  afraid. 
The  Lord  is  come  in  the  word  ;  sin  is  held  up  before  the 
conscience  in  its  aggravations  and  fearful  consequences 
as  committed  against  the  holy  law,  clear  light,  warnings 
of  conscience,  manifold  mercies,  God's  long-suffering, 
Christ's  precious  blood,  many  warnings  of  judgment,  the 
wages  whereof  by  the  verdict  of  a  man's  own  conscience 
is  death,  eternal  death.  Rom.  6  :  23  ;  1 :  32  ;  2:9.  Thus 
the  commandment  comes,  sin  revives,  and  vain  hope  gives 
up  the  ghost. 

INFERENCE  1.  Is  there  such  a  power  in  the  word  ? 
then  certainly  the  word  is  of  Divine  authority.  There 
cannot  be  a  more  satisfying  proof  that  it  is  no  human  in- 
vention, than  the  common  sense  that  all  believers  have  of 
the  Almighty  power  in  which  it  works  upon  their  hearts. 
So  speaks  the  apostle,  "  When  ye  received  the  word  of 
God  which  ye  heard  of  us,  ye  received  it  not  as  the  word 
of  man,  but,  as  it  is  in  truth,  the  word  of  God,  which  ef- 
fectually worketh  also  in  you  that  believe."  1  Thess.  2  : 
13,  Can  the  power  of  any  creature  so  convince  the  con- 
science, terrify  the  heart,  and  discover  the  secret  thoughts 
of  the  soul,  as  to  put  a  man  into  such  tremblings  1  No,  a 
greater  than  man  must  be  here ;  none  but  God  can  so 
open  the  eyes  of  the  blind,  so  quicken  the  conscience 


Ch.  21.)  SLAIN    BY    THE    LAW.  359 

that  was  seared,  so  bind  over  the  soul  of  a  sinner  ti  the 
judgment  to  come,  so  change  the  temper  of  a  man's  spi- 
rit, or  so  powerfully  refresh  and  comfort  a  drooping  . 
soul ;  certainly  the  power  of  God  is  in  all  this  ;  and  this 
alone  were  sufficient  to  make  full  proof  of  the  divine  au- 
thority of  the  Scriptures. 

2.  Judge  from   lience  what   an   invaluable   mercy   the 
preaching  of  the  word  is   to   the  world.    It  is  a  blessing 
far  above  our  estimation  of  it ;  little  do  we  know  what  a 
treasure  God  commits  to  us  in  the  ordinances.    "  To  you 
is  the  word  of  this  salvation  sent."  Acts,  13  :  25.    It  is 
the  very  power  of  God  to  salvation,    Horn.  1:16;  and 
salvation  is  ordinarily  denied  where  the  preaching  of  the 
word  is  withheld.  Rom.  10  :  14.    It  is  called  "  the  word 
of  life,"  Phil.  2  :  16,  and  deserves  to  be  valued  by  every 
one  of  us  as  our  life.    The  eternal  decree  of  God's  love 
is  executed  by  it  upon  our  souls  ;  as  many  as  he  ordained 
to  eternal  life  shall  believe  by  the  preaching  of  it.    Great 
is  the  ingratitude  of  this  generation  which  so  undervalues 
this  treasure ;  a  sad  presage  of  the  most  terrible  judg- 
ment, even  the  removing  of  our  candlestick  out  of  its 
place,  except  we  repent. 

3.  How  terrible  a  judgment  lies  upon  the  souls  of  the 
men  to  whom  no  word  of  God  is  made  powerful  enough  to 
convince  them !    Yet  so  stands  the  case   with  thousands 
who    constantly  sit    under  the  preaching  of  the  word : 
many  arrows  are  shot  at  their  consciences,  but  all  fall 
short  of  the  end  ;  the  commandment  has   come  to  them 
many    times  by   way    of  promulgation  and   ministerial 
inculcation,  but  never  came  home  to  their  souls  by  the 
Spirit's  effectual  application.    O  friends  !  you  have  often 
heard  the  voice  of  man,  but  you  never  yet  heard  the  voice 
of  God ;  your  understandings  have  been  instructed,  but 
your  consciences  to  this  day  were  never  thoroughly  con- 
vinced.   "  We  have  mourned  unto  you,  but  ye  have  not 
lamented."  Matt.  11  :  17.    "  Who  hath  believed  our  re- 


3SO  THE    METHOD    OP    GRACE,  (Ch.  2L 

port  ?  and  unto  whom  is  the  arm  of  the  Lor  revealed  ]" 
Alas !  we  have  labored  in  vain,  we  have  spent  o?^r  strength 
for  nought;  our  word  returns  unto  us  empty ;  but  O 
what  a  stupendous  judgment  is  here  !  "  The  earth  which 
drinketh  in  the  rain  that  cometh  oft  upon  it,  arid  bringeth 
forth  herbs  meet  for  them  by  whom  it  is  dressed,  receiv- 
eth  blessing  from  God ;  but  that  which  beareth  thorns 
and  briars  is  rejected,  and  is  nigh  unto  cursing,  whose 
end  is  to  be  burned."  Heb.  6:7,  8.  What  a  sign  of 
God's  displeasure  would  you  account  it  if  your  fields 
were  cursed;  if  you  should  plough  and  sow  them  but 
never  reap  the  fruit  of  your  labor,  the  increase  being 
blasted  ?  And  yet  this  were  nothing  compared  with  the 
word,  which  should  be  a  savor  of  life  unto  life  unto  you, 
becoming  the  savor  of  death  unto  death.  2  Cor.  2  :  16. 

4.  I  shall  conclude  this  point  with  a  few  words  of  ex* 
ho r tat  ion  to  three  classes  of  men. 

(1.)  Those  that  never  felt  any -power  in  the  word.  I  beg 
you  in  the  name  of  him  who  made  you,  and  by  all  the  re- 
gard and  value  you  have  for  those  precious  souls  within 
you,  that  such  considerations  as  these  may  find  place  in 
your  souls,  and  that  you  will  bethink  yourselves — 

Whose  word  it  is  that  cannot  gain  entrance  into  your 
hearts.  Is  it  not  the  word  of  God  which  you  despise  and 
slight  ]  Thou  castest  my  word  behind  thy  back,  Psalm 
50  :  17.  O  what  an  affront  and  provocation  to  God  is  this  ! 
You  despise  not  man,  but  the  great  and  terrible  God  in 
whose  hand  your  breath  and  soul  are.  This  contempt 
runs  higher  than  you  imagine. 

Consider  again,  that  however  the  word  hath  no  power 
upon  you,  yet  it  conies  home  with  power  to  the  hearts  of 
others.  AVhile  you  are  hardened  others  are  melted  untler 
it;  while  you  sleep  others  tremble;  while  your  hearts 
are  locked  up  others  are  opened.  How  can  you  but  re- 
flect with  fear  and  trembling  upon  these  contrary  effects 
of  the  word. 


Ch.  21.)  SLAIN    BY    THE    LAW.  361 

Consider  also  that  no  judgment  of  God  on  this  side 
hell  is  greater  than  a  hard  heart  under  the  word.  It  were 
better  that  the  providence  of  God  should  blast  thy  es- 
tate, take  away  thy  children  or  destroy  thy  health,  than 
harden  thy  heart  and  sear  thy  conscience  under  the  word. 
So  much  as  thy  soul  is  better  than  thy  body,  so  much  as 
eternity  is  more  valuable  than  time,  so  much  is  this  spi- 
ritual judgment  more  dreadful  than  all  temporal  ones. 

O  then  as  you  love  your  own  souls  attend  upon  every 
opportunity  that  God  affords  you.  Lay  aside  your  preju- 
dices against  the  word  or  the  infirmities  of  them  that 
preach  it ;  for  the  word  works  not  as  it  is  the  word  of 
man  but  as  it  is  the  word  of  God.  Pray  for  the  blessing 
of  God  upon  the  word ;  for  except  his  blessing  go  with  it  it 
can  never  come  home  to  your  soul.  Meditate  upon  what 
you  hear ;  for  without  meditation  it  is  not  likely  to  have 
any  effectual  operation  upon  you.  Search  your  souls  by 
it,  and  consider  whether  that  be  not  your  state  which  it 
describes,  your  danger  whereof  it  gives  warning.  Take 
heed  lest,  after  you  have  heard  it,  the  cares  of  the  world 
choke  what  you  have  heard,  and  cause  those  budding 
convictions  which  begin  to  put  forth  to  wither. 

(2.)  Let  those  seriously  consider  who  have  only  felt 
some  transient  and  ineffectual  operations  of  the  Gospel  upon 
their  souls.  The  Lord  has  come  nigh  to  some  of  our  souls ; 
we  have  felt  a  power  in  the  ordinances,  sometimes  terri- 
fying and  sometimes  transporting  our  hearts  ;  but,  alas  ! 
it  proves  but  a  morning  cloud  or  the  early  dew.  Hos.  6 : 
4.  We  rejoice  in  the  word,  but  it  is  only  for  a  season. 
John,  5  :  35  ;  Gal.  4  :  14,  15.  Where  the  new  creature 
is  perfectly  formed  in  one  soul,  there  are  many  miscar- 
riages in  others  ;  for  which  three  reasons  may  be  assigned. 

One  is  the  subtlety  and  deep  policy  of  Satan,  who 
never  more  effectually  deceives  and  destroys  the  souls 
of  men  than  by  such  an  artifice  as  this ;  for  when  men 
have  once  felt  their  consciences  terrified  under  the  word 

Method  of  Grase.  -j  a 


362  THE  METHOD  OF  wKACE.  (Ch.  21 

and  their  hearts  at  other  times  affected  with  the  blessings 
of  it,  they  seem  to  have  attained  all  that  is  necessary  to 
conversion.  These  things  look  so  like  the  regenerating 
effects  of  the  Spirit  that  many  are  deceived  by  them 
It  is  frequently  seen  that  unrenewed  hearts  have  their 
meltings  and  transports  as  well  as  spiritual  hearts. 
Heaven  and  hell  are  affecting,  and  an  unrenewed  heart 
is  apt  to  melt  in  view  of  them.  Now  here  is  the  cheat 
of  Satan,  to  persuade  a  man  that  these  must  be  spiritual 
affections  because  the  objects  about  which  they  are  con- 
versant are  spiritual  ;  whereas  it  is  certain  the  objects  of 
the  affections  may  be  heavenly,  and  the  workings  of  man's 
affections  about  them  may  be  in  a  mere  natural  way. 

The  dampening  influence  of  the  world  is  also  a  cause 
of  these  miscarriages  under  the  word.  Luke,  8  :  12,  13, 
14.  There  are  hopeful  beginnings  of  affection  in  some 
persons,  especially  in  their  youth  ;  but  when  they  come 
to  be  engaged  in  the  world,  how  soon  are  they  quench- 
ed !  As  the  cares  of  a  family  grow  on,  so  does  the  care 
of  salvation  wear  off.  It  is  not  as  it  was  wont  to  be,  What 
shall  I  do  to  be  saved  \  How  shall  I  get  an  interest  in 
Christ  ]  But  what  shall  I  eat  and  drink,  and  wherewith 
shall  I  and  mine  be  maintained  ]  The  present  drowns  all 
thoughts  of  the  future.  Good  had  it  been  for  many 
men  had  they  never  been  engaged  so  deep  in  the  world ; 
their  life  is  but  a  constant  hurry  of  business,  and  a  diver- 
sion from  Christ  and  things  that  are  eternal*. 

And  again,  the  deceitfulness  and  treachery  of  the 
heart,  which  too  easily  gives  way  to  the  designs  of  Satan 
and  suffers  itself  to  be  imposed  upon  by  him,  is  not  the  least 
cause  why  so  many  hopeful  beginnings  come  to  nothing, 
and  the  effects  of  the  word  vanish.  Oh  !  that  such  men 
would  consider  that  the  dying  away  of  their  convictions 
threatens  the  life  of  their  souls  for  ever;  now  is  the  bud 
withered,  and  what  expectation  is  there  of  fruit  after  this, 
except  the  Lord  revive  them  again  ]  The  Lord  open 


Oh.  21.  )  SLAIN    BY    THE    LAW.  363 

men's  eyes  to  discern  such  dangers  as  these  !  Jude,  12 ; 
Heb.  10 :  38.  There  are  many  pauses  in  the  work  of 
conviction  ;  it  seems  to  die  away,  and  then  revives  again  ; 
and  revive  it  must,  or  we  are  lost.  But  how  many  are 
there  who  never  recover  it  more  !  This  is  a  sore  judg 
merit  to  the  souls  of  men  ! 

(3.)  Let  me  speak  a  word  of  counsel  to  them  on  whom 
the  word  works  effectually :  to  whose  hearts  the  command 
ment  is  come  home  to  revive  sin  and  kill  vain  hopes ; 
and  these  are  of  two  classes. 

Some  are  under  the  first  workings  of  the  Spirit  in  the 
word.  O  let  it  not  seem  a  misery  or  unhappiness  to  you 
that  the  commandment  comes,  and  sin  revives,  and  your  for 
mer  hopes  are  overthrown.  Had  you  gone  on  in  your  secu- 
rity you  had  certainly  been  lost  for  ever  :  God  has  stopt 
you  in  the  path  that  leads  down  to  hell,  and  none  that  go 
in  there  ever  return  again,  or  take  hold  of  the  paths  of  life. 
O !  it  is  better  to  weep,  tremble  and  be  distressed  now, 
than  to  mourn  without  hope  for  ever.  Let  it  not  trouble 
you  that  sin  has  found  you  out ;  you  could  never  have 
found  out  the  remedy  in  Christ,  if  you  had  not  found  out 
the  disease  and  danger  by  the  coming  of  the  command- 
ment. And  I  beseech  you  carefully  to  observe  whether 
the  operations  of  the  word  upon  your  hearts  be  deeper 
and  more  powerful  than  they  are  found  to  be  in  such  souls 
as  miscarry  under  it.  Does  it  come  to  you  and  show 
you  not  only  this  or  that  particular  sin,  but  all  the  evils 
of  your  heart  and  life ;  the  corruption  of  your  nature  as 
well  as  the  transgression  of  your  life  ]  If  so,  it  promises 
well  and  looks  hopefully  for  you.  The  commandment 
comes  to  others  and  startles  them  with  the  fears  of  dam- 
nation ;  but  does  it  come  to  thee  and  discover  the  infi- 
nite evil  of  thy  sin  as  it  is  committed  against  the  great, 
holy  and  righteous  God,  and  so  melt  thy  heart  into  tears 
for  the  wrong  thou  hast  done  him,  as  well  as  in  view  of 
the  danger  into  which  thou  hast  brought  thyself?  If  it 


364  THE  METHOD  OF  GRACE.  (Ch.  21. 

so  revive  sin  as  to  kill  all  vain  hopes  in  thee,  and  send 
thee  to  Christ  alone  as  thy  only  door  of  hope,  these  trou 
bles  will  prove  the  greatest  mercy  upon  thy  soul. 

Others  there  are  upon  whom  the  word  has  had  its  full 
effect  in  conversion.  O  bless  God  for  ever  for  this  mercy ; 
you  cannot  sufficiently  value  it !  God  has  not  only  made 
it  a  convincing  but  a  converting  word  to  your  souls. 
How  many  have  sat  under  the  same  word,  but  never  felt 
such  effects  of  it  1  As  Christ  said  in  another  case,  there 
were  many  widows  in  Israel  in  the  time  of  Elijah,  but  un- 
to none  of  them  was  the  prophet  sent,  save  unto  Sarepta, 
a  city  of  Sidon,  to  a  certain  widow  there.  Luke,  4  :  25, 
26.  So  I  may  say,  there  were  many  souls  in  the  same 
congregation,  but  unto  none  of  them  was  the  word  sent 
with  a  commission  to  convince  and  save,  but  thyself;  one 
as  improbable  to  be  wrought  upon  as  any  soul  there.  O 
let  this  excite  thankfulness  in  your  soul ;  and  let  it  make 
you  love  the  word  as  long  as  you  live.  "  I  will  never  for 
get  thy  precepts,  for  with  them  thou  hast  quickened  me." 
Psalm  119  :  93. 

But  above  all  I  beseech  you  make  it  appear  that  the 
commandment  has  come  home  to  your  hearts  with  power 
to  convince  you  of  the  evil  of  sin,  by  your  care  to  shun  it 
as  long  as  you  live.  If  you  have  seen  sin  in  the  glass  of 
the  law  of  God ;  if  your  heart  has  been  broken  for  it  in 
the  days  of  your  trouble,  you  will  choose  the  worst  af- 
fliction rather  than  sin.  It  would  be  the  greatest  folly 
to  return  again  to  iniquity.  Psalm  85  :  8.  You  that  have 
seen  so  much  of  the  evil  of  sin  and  the  danger  that  fol- 
lows it ;  you  that  have  had  such  inward  terrors  and  fears 
of  spirit  about  it,  will  be  loth  to  feel  those  stings  of  con- 
science again  for  the  best  enjoyment  in  this  world. 

Blessed  lie  God  if  any  word  has  been  brought  home  to 
our  hearts  to  bring  us  to  Christ ! 


ch.aa)  TAUGHT  OF  GOD,  365 

CHAPTER    XXII. 

NECESSITY    OF    BEING    "  TAUGHT    OF    GOD." 

Tt  is  written  in  the  prophets,  And  they  shall  be  all  taught  oj 
God.  Every  man  therefore  that  hath  heard,  and  hath 
learned  of  the  Father,  cometh  unto  me.  John,  6  :  45. 

How  necessary  to  our  union  with  Jesus  Christ  the 
application  of  the  law  to  the  heart  of  a  sinner  is,  we  have 
seen  in  the  last  discourse.  We  now  proceed  to  considei 
how  impossible  it  is,  either  for  the  commandment  to 
come  to  us,  or  for  us  to  come  to  Christ  without  instruc- 
tion from  above. 

This  Scripture  has  much  of  the  mind  of  God  in  it ;  and 
he  that  is  to  expound  it  had  need  himself  to  be  taught  of 
God.  In  the  foregoing  verses  Christ  offers  himself  as 
the  bread  of  life  unto  the  souls  of  men  :  against  this  doc- 
trine they  oppose  their  carnal  reason.  Christ  strikes  at  the 
root  of  all  their  objections  in  his  reply.  "  Murmur  not 
among  yourselves  :  no  man  can  come  to  me,  except  the 
Father  which  hath  sent  me  draw  him  ;"  as  though  he  had 
said,  "  You  slight  me  because  you  do  not  know  me,  and 
you  do  not  know  me  because  you  are  not  taught  of 
God :  of  these  divine  teachings  the  prophets  of  old 
have  spoken,  and  what  they  foretold  is  at  this  day  ful- 
filled in  our  sight ;  so  many  as  are  taught  of  God,  and  no 
more,  come  unto  me  in  the  way  of  faith  :  it  is  impossible 
to  come  without  the  teachings  of  God,  and  it  is  as  im- 
possible to  fail  in  coming  unto  me  under  the  influence 
of  these  divine  teachings." 

The  words  selected  consist  of  two  parts,  namely  : 

1.  An  allegation  out  of  the  prophets:  "It  is  written  in 
the  prophets,  And  they  shall  be  all  taught  of  God."  The 
places  in  the  propnets  to  which  Christ  seems  to  refer,  are 


366  THE  METHOD  OF  dRACE.  (Ch.  22. 

Isa.  54  :  13,  "  And  all  thy  children  shall  be  taught  of 
the  Lord ;"  and  Jer.  31  :  34,  "  And  they  shall  teach  no 
more  every  man  his  neighbor,  and  every  man  his  brother, 
saying,  know  the  Lord,  for  they  shall  all  know  me,  from 
the  least  of  them  unto  the  greatest  of  them,  saith  the 
Lord."  These  promises  contain  the  great  blessing  of 
the  new  covenant,  namely,  divine  instruction,  without 
which  no  man  can  obtain  an  interest  in  Christ. 

2.  We  have  the  application  of  these  testimonies  out  of 
the  prophets  made  by  Christ  himself,  V  Every  man 
therefore  that  hath  heard,  and  learned  of  the  Father, 
cometh  unto  me."  In  which  words  we  have  both  the 
necessity  and  the  efficacy  of  these  divine  teachings  ;  with- 
out them  no  man  can  come,  and  with  them  no  man  can 
fail.  Hence  we  draw  two  propositions  : 

Doct.  1.  The  teachings  of  God  are  absolutely  necessary 
to  every  man  that  cometh  unto  Christ  in  the  way  of  faith. 

Doct.  2.  No  man  can  miss  of  Christ,  or  fail  in  the  way 
of  faith,  iliat  is  under  the  sjiecial  teaching  of  the  Father. 

Doct.  1.  The  teachings  of  God  are  absolutely  necessary  to 
every  man  that  comctli  unto  Christ  in  the  way  of  faith. 

Of  the  necessity  of  divine  teaching  in  order  to  believ- 
ing, the  apostle  speaks  in  Eph.  4  :  20,  21 :  "  But  ye  have 
not  so  learned  Christ;  if  so  be  that  ye  have  heard  him, 
and  been  taught  by  him,  as  the  truth  is  in  Jesus :"  that 
is,  your  faith  must  be  effectual  both  to  the  reformation  of 
your  lives  and  your  perseverance  in  the  ways  of  holiness, 
if  it  be  such  a  faith  as  is  introduced  into  your  hearts  by 
divine  teaching.  In  explaining  this  point  I  shall  speak 
to  the  following  inquiries  :  How  does  God  teach  men,  or 
what  is  implied  in  our  being  taught  of  God  ]  What  are 
those  special  lessons  which  all  believers  are  taught  of 
God  1  In  what  manner  does  God  teach  these  things  to 
men  in  the  day  of  their  conversion  to  Christ  1  What  in- 


Ch.  22.)  TAUGHT    OF    GOD.  367 

fluence  has  God's  teaching  upon  our  believing  ?  And 
why  is  it  impossible  for  any  man  to  believe  or  come  to 
Christ  without  the  Father's  teaching] 

I.  How  DOTH  GOD  TEACH  MEN,  or  what  is  implied  in 
our  being  taught  of  God  ] 

1.  The  teaching  of  God  is  not  to  be  understood  of  any 
extraordinary  appearances  or  immediate  voice  of  God  to 
men.    God  did  indeed  in  former  times  •  so  appear  unto 
some,  Numb.  12  :  8  ;  but  now  these  extraordinary  ways 
are  ceased,  Heb.  1  :  1,  2,  and  we  are  no  more  to  expect 
them.    We  may  sooner  meet  with  satanical  delusions  than 
divine  illuminations  in  this  way.    I  remember  the  learned 
Gerson  tells  us  that  the  devil  once  appeared  to  a  holy 
man  in  prayer,  personating  Christ  and  saying,  I  am  come 
in  person  to  visit  thee,  for  thou  art  worthy.    But  he  shut 
his  eyes,  saying,  I  will  not  see  Christ  here ;  it  is  enough 
for  me  to  see  him  in  glory.    We  are  now  to  attend  only 
to  the  voice  of  the  Spirit  in  the  Scriptures:  this  is  a  more 
sure  word  than  any  voice  from  heaven.    2  Pet.  1  :  19. 

2.  The  teachings  of  God  are  not  to  be  understood  as  op- 
posite to  or  exclusive  of  the  teachings  of  men.    Divine  teach- 
ings do  not  render  the  ministry  vain  or  useless.    Paul  was 
taught  of  God,  Gal.  1  :  12,  and  his  conversion  had  some- 
thing extraordinary  in  it,  yet  the  ministry  of  Ananias  was 
used  and  honored  in  that  work.    Acts,  9  :  4,  17.    Divine 
teachings  excel  but  do  not  exclude  human  teachings.    I 
know  the  scripture  to  which  Christ  here  refers  is  objected 
against  the  necessity  of  a  standing  ministry  in  the  church  : 
"  They  shall  teach  no  more  every  man  his  neighbor,  and 
every  man  his  brother."    Jer.  31  :  34.    But  if  these  words 
should  be  understood   absolutely,  they  would   not  only 
overthrow  God's  own  institution,  1  Cor.  12  :  28,  and  de- 
prive us  of  a  principal  fruit  of  Christ's  ascension,  Eph. 
4:11,  12,  but  would  destroy  all  private  instructions  and 
admonitions.    Such  a  sense  would  make  the  prophet  con- 
tradict the  apostle  and  destroy  the  unity  and  harmony  of 


368  THE  METHOD  OF  GRACE.  (Ch.  i*>. 

the  Scriptures :  the  sense  therefore  cannot  be  negative, 
but  comparative ;  it  shows  the  excellency  of  divine,  but 
does  not  destroy  the  usefulness  of  human  teaching.  The 
teachings  of  men  are  made  effectual  by  the  teachings  of 
the  Spirit ;  and  the  Spirit  in  his  teachings  will  use  and 
honor  the  ministry  of  man. 

3.  The  teaching  of  God  is  the  spiritual  and  heavenly 
light  by  which  the  Holy  Spirit  shines  into  the  hearts  of 
men,  to  give  them  "the  light  of  the  knowledge  of  the 
glory  of  God  in  the  face  of  Jesus  Christ."  2  Cor.  4:6. 
And  though  this  is  the  proper  work  of  the  Spirit,  yet  it 
is  called  the  teaching  of  the  Father,  because  the  Spirit 
who  enlightens  us  is  commissioned  and  sent  by  the  Father 
so  to  do.  John,  1 4 : 26.  Now  these  teachings  of  the  Spirit 
of  God  consist  in  two  things  : 

(1.)  In  his  sanctifying  impressions  or  regenerating 
work  upon  the  soul,  by  virtue  of  which  it  receives  insight 
into  spiritual  things ;  and  that  not  only  as  illumination  is 
the  first  act  of  the  Spirit  in  our  conversion,  Col.  3  :  10, 
but  as  his  whoJe  work  of  sanctification  is  illuminative  and 
instructive  to  the  converted  soul.  "  The  anointing  which 
ye  have  received  of  him  abideth  in  you ;  and  ye  need  not 
that  any  man  teach  you,  but  as  the  same  anointing  teach- 
eth  you."  1  John,  2  :  27.  The  meaning  is,  that  sanctifica- 
tion gives  the  soul  experience  of  the  mysterious  things 
contained  in  the  Scriptures,  and  that  experience  is  the 
most  excellent  key  to  unlock  and  open  those  scripture- 
mysteries  :  no  knowledge  is  so  distinct,  so  clear,  so  sweet, 
as  that  which  the  heart  communicates  to  the  head.  "  If 
any  man  will  do  his  will,  he  shall  know  of  the  doctrine." 
John,  7  :  17.  A  man  that  never  read  the  nature  of  love 
in  books  may  yet  truly  describe  it  by  the  sense  of  it  in 
his  own  soul ;  yea,  he  that  has  felt,  much  better  under- 
stands than  he  that  has  only  read  or  heard.  O  what  a 
light  does  spiritual  experience  cast  upon  a  great  part  of 
U.»»  Scriptures  !  for  indeed  sanctification  is  the  very  copy 


Ch.  23.)  TAUGHT    OF    GOD.  369 

or  transcript  of  the  word  of  God  upon  the  heart  of  man : 
I  will  write  my  law  in  their  hearts.  Jer.  31  :  33.  So  that 
the  Scriptures  and  the  experience  of  believers  answer  to 
each  other,  as  the  lines  in  the  press  answer  to  the  impres- 
sions upon  the  paper,  or  the  figure  in  the  wax  to  the  en- 
graving in  the  seal.  When  a  sanctified  man  reads  David's 
psalms  or  Paul's  epistles,  how  is  he  surprised  with  won 
der  to  find  the  very  workings  of  his  own  heart  so  exactly 
expressed  there  !  O,  says  he,  these  holy  men  speak  what 
my  heart  has  felt. 

(2.)  The  Spirit  of  God  teaches  us,  moreover,  by  his 
gracious  assistances  which  he  gives  us  as  our  need  re- 
quires :  "  It  shall  be  given  you  in  that  same  hour  what  ye 
shall  speak."  Matt.  10  :  19.  He  "  shall  bring  all  things 
to  your  remembrance."  John,  14  :  26.  He  assists  both 
the  understanding  in  the  apprehension  of  truth  and  the 
heart  in  the  improvement  of  it. 

II.  We  inquire  WHAT  ARE  THOSE  SPECIAL  TRUTHS  whici 
believers  learn  of  the  Father  when  they  come  to  Christ 
There  are  many  great  and  necessary  truths  in  which 
the  Spirit  enlightens  men  in  that  day.  I  cannot  say 
they  are  all  taught  to  every  believer  in  the  same  degree 
and  order ;  but  it  is  certain  that  believers  are  taught  of 
God  such  lessons  as  these,  which  they  never  so  understood 
before. 

Lesson  1.  They  are  taught  of  God  that  there  is  abun- 
dantly more  evil  in  their  nature  and  actions  than  ever  they 
had  discerned.  The  Spirit  when  he  cometh  shall  convince 
the  world  of  sin.  John,  16  :  8,  9.  Men  had  a  general  no 
tion  of  sin  before ;  so  had  Paul  when  a  Pharisee :  *but 
how  different  were  his  apprehensions  of  sin  from  all  he 
had  in  his  natural  state,  when  God  brought  home  the 
commandment  to  his  very  heart!  There  is  as  great  a 
difference  between  such  an  intuitive  knowledge  of  sin, 
whereby  God  makes  a  soul  to  discern  the  nature  and  evil 
of  it  in  a  spiritual  light,  and  the  mere  traditional  or  specu- 

16* 


370  THE  METHOD  OF  GRACE.  (,Ch.22 

lative  knowledge  of  it,  as  there  is  between  the  sight  of  a 
painted  lion  on  the  wall  and  the  sight  of  a  living  lion  roar- 
ing in  the  way.  The  intuitive  sight  of  sin  is  another  thing 
than  men  imagine  it  to  be  :  it  is  a  sight  that  wounds  a  man 
to  the  very  heart,  Acts,  2  :  37  ;  for  God  not  only  shows  a 
man  this  or  that  particular  sin,  but  in  the  day  of  conviction 
he  sets  all  his  sins  in  order  before  him.  Psalm  50  :  21. 
Conviction  lays  open  the  original  corruption  whence 
spring  the  innumerable  evils  of  the  life,  James,  1  :  14,  15; 
and  the  Lord  shows  the  man  whom  he  is  bringing  to 
Christ  the  sinful  and  miserable  state  which  he  is  in  by 
reason  of  both.  John,  16  :  9.  And  now  all  excuses  and 
defences  of  sin  are  gone;  he  shows  him  how  his  iniqui- 
ties have  exceeded,  Job,  36  :  8,  9  ;  exceeded  in  number 
and  in  aggravations  of  sinfulness ;  exceeding  many  and 
exceeding  vile :  "No  such  sinner  in  the  world  as  I !  Can 
such  sins  as  mine  be  pardoned  ]  The  greatness  of  God 
magnifies  my  sin ;  the  holiness  of  God  makes  it  beyond 
measure  vile ;  the  goodness  of  God  adds  inconceivable 
weight  to  my  guilt.  O,  can  there  be  mercy  for  such  a 
wretch  as  I !  If  there  be,  then  there  will  not  be  a  greater 
example  of  the  riches  of  free  grace  in  all  the  world  than 
I  am."  Thus  God  teacheth  the  evil  of  sin. 

Lesson  2.  God  teaches  the  soul  whom  he  is  bringing  to 
Christ  the  misery  which  hangs  over  it  because  of  sin. 
Scripture-threatenings  were  formerly  slighted,  now  the 
soul  trembles  at  them.  Isa.  28  :  15  ;  Psalm  50  :  21.  Men 
thought  as  they  heard  no  more  of  their  sins  after  the  com- 
mission of  them,  that  they  should  never  hear  more ;  that 
the  effect  had  been  as  transient  as  the  act  of  sin  was ;  or 
if  trouble  must  follow  sin,  they  should  fare  no  worse  than 
others,  men  generally  being  in  the  same  case;  besides,  they 
hoped  to  find  God  more  merciful  than  many  preachers  re- 
presented, him.  But  when  light  from  God  enters  the  soul 
to  discover  the  nature  of  God  and  of  sin,  it  sees  that 
whatever  wrath  is  treasured  up  for  sinners  in  the  diead- 


Ch.22.)  TAUGHT    OF    liOD.  371 

fill  threatenings  of  the  law  is  but  the  just  demerit  of  sin : 
"  The  wages  of  sin  is  death."  Rom.  6  :  23.  The  penal 
evil  of  damnation  is  but  equal  to  the  moral  evil  of  sin  : 
so  that  in  the  whole  ocean  of  God's  wrath  there  is  not 
one  drop  of  injustice ;  yea,  the  soul  doth  not  only  see  the 
justice  of  God  in  its  eternal  damnation,  but  the  wonder- 
ful mercy  of  God  in  its  being  delayed  so  long.  How  is 
it  that  I  am  not  in  hell !  Now  do  the  fears  of  eternity 
seize  the  soul,  and  the  worst  of  men  are  supposed  to  be 
in  a  better  condition  than  one's  self.  Never  do  men  trem 
ble  at  the  threatenings  of  God,  nor  rightly  apprehend  the 
danger  of  their  condition,  until  sin  and  the  wages  of  sin 
are  discovered  to  them  by  a  light  from  heaven. 

Lesson  3.  God  teaches  the  soul  whom  he  brings  to 
Christ  that  deliverance  from  sin  and  the  wrath  to  come  is 
the  greatest  and  most  important  business  it  hath  to  do  in 
this  world.  "  What  must  I  do  to  be  saved  V  O  direct 
me  to  some  effectual  way,  if  there  be  any,  to  secure  my 
wretched  soul  from  the  wrath  of  God !  Sin,  and  the 
wrath  that  follows  it,  are  things  that  swallow  up  the  soul 
and  drink  up  the  spirits  of  men.  These  things  float  not 
upon  their  fancies  as  matters  of  speculation,  but  settle 
upon  their  hearts  day  and  night  as  the  deepest  of  all  con- 
cerns. They  now  know  much  better  than  any  mere  scho- 
lar the  sense  of  the  text,  "  What  is  a  man  profited,  if  he 
shall  gain  the  whole  world  and  lose  his  own  soul  1  or 
what  shall  a  man  give  in  exchange  for  his  soul  1"  Matt. 
16  :  26. 

Five  things  show  how  weighty  the  cares  of  salvation 
are  upon  their  hearts.  1.  Their  continual  solicitude 
about  these  things  :  if  earthly  affairs  divert  them  for  a 
while,  yet  they  return  again  to  this  solemn  business.  2. 
Their  careful  redeeming  of  time,  saving  the  very  mo- 
ments thereof  to  employ  about  this  work.  Those  that 
were  prodigal  of  hours  and  days,  now  look  upon  every 
moment  of  time  as  precious  and  valuable.  3.  Their  fears 


372  THE    METHOD    OF    GRACE.  (  Ch.  22 

lest  they  should  come  short  at  last,  show  how  much  their 
hearts  are  set  upon  this  work.  4.  Their  readiness  to  em- 
brace all  the  assistance  they  can  get  from  others  ;  and,  5. 
The  little  notice  they  take  of  all  other  troubles,  tells  you 
their  hearts  are  taken  up  about  greater  things. 

Lesson  4.  The  Lord-teaches  souls  that  are  coming  to 
Christ,  that  though  it  be  their  duty  to  strive  to  the  uttermost 
for  salvation ;  yet  all  strivings  in  their  own  strength  are 
insufficient  to  obtain  it.  This  work  is  quite  above  the 
power  of  nature:  "It  is  not  of  him  that  willeth,  nor  of 
him  that  runneth,  but  of  .God  that  showeth  mercy."  The 
soul  is  brought  to  a  full  conviction  of  this  by  the  dis- 
covery of  the  heinous  nature  of  sin  and  the  severity  of 
the  law  of  God.  No  repentance  or  reformation  can  pos- 
sibly amount  to  a  just  satisfaction,  nor  are  they  within 
the  compass  of  our  will.  It  was  a  saying  of  Dr.  Hill  to 
his  friends,  speaking  about  the  power  of  man's  will ;  he 
would  lay  his  hand  upon  his  breast  and  say,  Every  man 
hath  something  here  to  confute  the  erroneous  doctrine. 
This  takes  off  the  soul  from  expectations  of  deliverance 
in  that  way :  it  cannot  but  strive,  that  is  its  duty ;  but  to 
expect  deliverance  as  the  purchase  of  its  own  strivings 
would  be  its  sin 

Lesson  5.  The  soul  that  is  coming  to  Christ  by  faith, 
is  taught  of  God,  that  though  its  state  be  sad,  yet  it  is  not 
desperate.  There  is  a  way  of  escape  for  poor  sinners, 
how  dark  and  fearful  soever  their  own  apprehensions 
are ;  there  is  usually  at  this  time  a  dawn  of  hope  in  the 
soul  that  is  under  the  Father's  teachings ;  and  this  com- 
monly arises  from  the  general  promises  of  the  Gospel, 
which,  though  they  do  not  presently  secure  the  soul  from 
danger,  mightily  support  it  against  despair.  For  though 
they  be  not  certain  that  deliverance  shall  be  the  event  of 
their  trouble,  yet  the  possibilities  and  probabilities  of 
deliverance  are  a  great  stay  to  a  sinking  soul.  The 
troubled  soul  cannot  but  acknowledge  itself  to  be  in  a 


Cn.  22.)  TAUGHT    OF    GOD.  373 

far  better  case  than  the  damned  are,  whose  hopes  are 
perished  from  the  Lord.  And  herein  the  merciful  nature 
of  God  is  discovered,  in  opening  the  door  of  hope  al- 
most as  soon  as  the  evil  of  sin  is  seen.  It  was  not  long 
after  Adam's  eyes  were  opened  to  see  his  misery,  that 
God  showed  Christ  in  the  first  promise.  Gen.  3  : 15.  And 
the  same  method  of  grace  is  still  continued  to  his  elect 
offspring.  Gal.  3  :  21,  22 ;  Rom.  3  :  21,  22.  These  hopes 
the  Lord  sees  necessary,  to  encourage  the  use  of  means ; 
hope  sets  all  the  world  at  work ;  if  all  hope  were  cut  off', 
every  soul  would  sit  down  in  sullen  despair. 

Lesson  6.  The  Lord  teaches  those  who  come  to  Christ, 
that  there  is  a  fulness  of  saving  power  in  him,  to  deliver 
the  soul  that  receives  him  from  all  its  sin  and  misery. 
Heb.  7  :  25  ;  Col.  1:19;  Matt.  28  :  18.  This  is  a  neces- 
sary point  for  every  believer  to  learn  from  the  Father ; 
for  unless  the  soul  be  satisfied  of  the  fulness  of  Christ's 
saving  power,  it  will  never  move  towards  him.  And  here- 
in also  the  goodness  of  God  is  most  seasonably  manifest- 
ed, for  at  this  time  it  is  the  design  of  Satan  to  fill  the 
soul  with  despairing  thoughts  of  a  pardon ;  but  all  those 
thoughts  vanish  before  the  discovery  of  Christ's  all-suffi- 
ciency. Now  the  sin-sick  soul  saith  with  the  woman,  "If 
I  may  but  touch  his  garment  I  shall  be  whole."  Matt. 
.  9  :  21.  How  deep  soever  the  guilt  of  sin  be,  the  soul 
.  which  acknowledges  the  infinite  dignity  of  the  blood  of 
Christ,  the  offering  it  up  to  God  in  our  stead,  and  God's 
declared  satisfaction  in  it,  must  be  satisfied  that  Christ  is 
"  able  to  save  to  the  uttermost  all  that  come  unto  God 
by  him."  • 

Lesson  7.  Every  man  that  cometh  to  Christ  is  taught 
qf  God  that  he  can  never  reap  any  benejit  liy  the  Mood 
of  Christ  except  he  have  union  with  Christ.  1  John,  5  : 
12  ;  Eph.  4  :  16.  Time  was  when  men  thought  nothing 
was  necjessary  to  their  salvation  but  the  death  of  Christ 
but  'now  the  Lord  shows  them  that  their  union  with 


37*4  HE    METHOD    OF     GRACE.  (Ch.22 

Christ  by  faith  is  as  necessary  to  their  salvation  as  the 
death  of  Christ.  The  purchase  of  salvation  is  an  act  of 
Christ  without  us  whilst  we  are  yet  sinners ;  the  appli- 
cation thereof  is  by  a  work  wrought  within  us  when  we 
are  believers.  Col.  1  :  27.  In  the  purchase  all  the  people 
of  God  are  redeemed  together  by  way  of  price ;  in  the 
application  they  are  redeemed,  each  individually,  by  way 
of  power.  As  the  sin  of  Adam  could  never  hurt  us  un- 
less he  had  been  our  head  by  way  of  generation  ;  so  the 
righteousness  of  Christ  can  never  benefit  us  unless  he  be 
our  head  by  way  of  regeneration.  In  teaching  this  les- 
son, the  Lord  in  mercy  unteaches  and  blots  out  that 
dangerous  principle  by  which  the  greatest  part  of  the 
christianized  world  dp  perish,  namely,  that  the  death  of 
Christ  is  in  itself  effectual  to  salvation,  though  a  man  be 
never  regenerated  or  united  to  him  by  saving  faith. 

Lesson  8.  God  teaches  the  soul  whom  he  is  bringing 
to  Christ,  that  whatever  is  necessary  to  be  wrought  in  us, 
or  done  by  us,  in  order  to  our  union  with  Christ,  is  to  be 
obtained  from  him  by  prayer.  Ezek.  36  :  37.  And  the 
soul  no  sooner  comes  under  the  effectual  teachings  of 
God,  but  the  Spirit  of  prayer  begins  to  breathe  in  it, 
"  Behold  he  prayeth."  Acts,  9:11.  Those  that  were  be- 
fore taught  to  pray  by  men,  are  now  taught  of  the  Lord 
to  pray.  To  pray  did  I  say?  Yea,  and  to  pray  fervently 
too,  as  men  concerned  for  their  eternal  happiness ;  to 
pray  not  only  with  others,  but  to  pour  out  their  souls  be- 
fore the  Lord  in  secret ;  for  their  hearts  are  as  bottles 
full  of  new  wine,  which  must  vent  cr  break.  Now  the 
soul  returns  to  its  God  often  in  the  same  day,"  now  it  can 
express  its  burdens  and  wants  in  words  and  groans 
which  the  Spirit  teacheth.  They  pray,  and  will  not  give 
over  till  Christ  come  with  complete  salvation. 

Lesson  9.  All  that  come  to  Christ  are  taught  of  God 
to  abandon  their  former  ways  and  companions  in  sin.  Isa 
55  :  7;  2  Cor.  5  :  17.  Sins  that  were  profitable  ami  plea 


Cfa.  522. )  TAUGHT    OF    GOD.  375 

sant  as  the  right  hand  and  right  eye  must  now  be  cut  off. 
Companions  in  sin,  once  the  delight  of  their  lives,  must 
now  be  cast  off.  Christ  says  to  the  soul  concerning  these, 
as  in  another  case,  "  If  therefore  ye  seek  me,  let  these 
go  their  way."  John,  18  :  8.  And  the  soul  says,  "  De- 
part from  me,  ye  evil-doers ;  for  I  will  keep  the  com 
mandments  of  my  God."  Psa.  119  :  115.  And  now 
pleasant  sins  and  companions  in  sin  become  the  very 
burden  and  shame  of  a  man's  soul.  Objects  of  delight 
become  objects  of  pity.  No  endearments,  no  earthly  in 
terests  whatever  are  found  strong  enough  to  hold  the 
soul  any  longer  from  Christ.  Nothing  but  the  effectual 
teachings  of  God  are  found  sufficient  to  dissolve  such 
bonds  of  iniquity  as  these. 

Lesson  10.  All  that  come  unto  Christ  are  taught  of  God 
that  there  is  unequalled  beauty  and  excellence  in  the  ways 
and  people  of  God.  Psa.  16:3.  When  the  eyes  of  strangers 
to  Christ  begin  to  be  enlightened  in  his  knowledge,  you 
may  see  the  change  of  judgment  wrought  in  them  with 
respect  to  the  people  of  God :  towards  them  especially 
whom  God  has  any  way  made  instrumental  for  the  good 
of  their  souls  :  they  then  call  the  spouse  of  Christ  the 
fairest  among  women.  Sol.  Song,  5  :  9.  Now,  and  never 
before,  the  righteous  appears  more  excellent  than  his 
neighbor.  Change  of  heart  is  always  accompanied  with 
change  of  judgment  with  respect  to  the  people  of  God : 
thus  the  jailer  washed  the  apostle's  stripes,  to  whom  he 
had  been  so  cruel  before.  Acts,  16  :  33.  The  godly  now 
seem  to  be  the  glory  of  the  places  where  they  live ;  and 
the  glory  of  any  place  seems  to  be  darkened  by  their  re- 
moval. It  is  esteemed  a  choice  mercy  to  be  in  their  com- 
pany. "  We  will  go  with  you  ;  for  we  have  heard  that 
God  is  with  you."  Zech.  8  :  23.  Whatever  low  thoughts 
they  had  of  the  people  of  God  before,  now  they  are  the 
excellent  of  the  earth,  in  whom  is  all  their  delight. 

Lesson  11.  All  that  come  to  Christ  are  taught  of  God 


376  THE  METHOD  OF  GRACE.  (.Ch  £i, 

« 

that  whatever  difficulties  they  apprehend  in  religion  v  they 
must  not,  on  pain  of  damnation,  be  discouraged  thereby, 
or  return  again  to  sin.  "  No  man  having  put  his  hand  to 
the  plough,  and  looking  back,  is  fit  for  the  kingdom  of 
God."  Luke,  9  :  62.  Ploughing  work  is  hard  work ;  a 
strong  and  steady  hand  is  required  for  it :  he  that  ploughs 
must  keep  on,  and  make  no  balks  in  the  hardest  ground 
he  meets.  Religion  is  running  a  race,  1  Cor.  9  :  24  ;  there 
is  no  standing  still,  much  less  turning  back,  if  we  hope 
to  win  the  prize. 

The  devil,  indeed,  labors  every  way  to  discourage  the 
soul  by  representing  the  insuperable  difficulties  of  reli- 
gion ;  and  young  beginners  are  but  too  apt  to  fall  into 
despondency ;  but  the  teachings  of  the  Father  encourage 
them,  and  they  are  carried  on  from  strength  to  strength 
against  all  the  oppositions  they  meet  from  without  and 
the  discouragements  they  find  within  them.  To  this  con- 
clusion they  are  brought  by  the  teaching  of  God,  "  We 
must  have  Christ,  we  must  get  pardon,  we  must  strive 
for  salvation,  let  the  difficulties  and  sufferings  be  never 
so  great  or  manyji'  As  one  said,  It  is  necessary  that  I 
go  on,  it  is  not  necessary  that  I  live ;  so  says  the  soul 
thai  is  taught  of  God,  It  is  easier  for  me  to  dispense 
with  ease,  honor,  relations,  yea,  with  life  itself,  than  to 
part  with  Christ  and  the  hopes  of  eternal  life. 

Lesson  12.  They  that  come  to  Christ  are  taught  of 
God  that  whatever  unworthiness  they  discover  in  them- 
selves, and  whatever  their  fears  as  to  acceptance;  yet  it 
is  their  wisdom  to  venture  themselves  upon  Jesus  Christ 
whatever  be  the  issue.  Three  great  discouragements  are 
usua41y  found  in  the  hearts  of  those  that  come  to  Christ 
in  the  way  of  faith. 

The-  greatness  of  guilt  and  sin.  How  can  I  go  to 
Christ  that  have  been  so  vile  a  wretch  ?  And  here 
measuring  the  grace  and  mercy  of  Christ  by  what  it 
finds  in  itself  or  in  other  creatures,  the  soul  is  ready  to 


Ch.  22.)  TAUGHT    OF    GOD.  377 

• 

sink  under  the  weight  of  its  own  discouraging  thoughts 
1  Sam.  24  :  19. 

The  sense  they  have  of  their  own  insufficiency  to  do 
what  God  requires.  "  My  heart  is  harder  than  adamant, 
how  can  I  break  it  ]  My  will  is  stubborn  and  obstinate  ; 
the  frame  and  temper  of  my  spirit  is  altogether  carnal 
and  earthly,  and  it  is  not  in  the  power  of  my  hand  to 
change  it ;  alas !  I  cannot  subdue  any  one  corruption, 
nor  perform  one  spiritual  duty,  nor  bear  one  of  those 
burdens  which  religion  lays  upon  all  that  follow  Christ." 
This  also  proves  a  great  discouragement  in  the  way 
of  faith. 

And  which  is  more  than  all,  the  soul  that  is  coming  tc 
Jesus  Christ  has  no  assurance  of  acceptance  with  him  if 
it  should  venture  itself  upon  him.  It  is  much  more 
probable,  if  I  look  to  myself,  that  Christ  will  shut  the 
door  of  mercy  against  me. 

But  under  all  these  discouragements  the  soul  learns 
this  lesstfn  from  God,  that,  ungodly  as  it  is,  it  is  eve- 
ry way  its  duty  and  concern  to  go  on  in  the  way  of 
faith,  and  make  the  great  venture  of  itself  upon  Jesus 
Christ :  and  of  this  the  Lord  convinces  the  soul  by  two 
things  : 

(1.)  The  soul  sees  an  absolute  necessity  of  coming.  Ne- 
cessity is  laid  upon  it,  there  is  no  other  way.  Acts,  4  :  12. 
God  has  shut  it  up  by  a  blessed  necessity  to  this  only  door 
of  escape.  Gal.  3  :  23.  Damnation  lies  in  the  neglect  ot 
Christ.  Heb.  2  :  3.  The  soul  has  no  choice  in  this  case  ; 
angels,  ministers,  duties,  cannot  save  me ;  Christ,  ana 
none  but  Christ  can  deliver  me  from  present  guilt  and 
the  wrath  to  come.  Why  do  I  delay  when  certain  ruin 
must  inevitably  follow  the  neglect  or  refusal  of  gospel- 
offers  ] 

(2.)  The  Lord  shows  those  under  his  teaching  the  pro- 
babilities of  mercy  for  their  encouragement  in  believing. 
And  these  probabilities  the  soul  is  enabled  to  gather 


378  THE    METHOD    OF    GRACE.  (Oh. 22 

• 

from  the  general  and  free  invitations  of  the  Gospel,  Isa. 
55  :  1,  7 ;  Rev.  22  :  17 — from  the  conditional  promises  of 
the  Gospel,  John,  6  :  37 ;  Matt.  11 :  28 ;  Isa.  1  :  18 — from 
the  vast  extent  of  grace  beyond  all  the  thoughts  of 
men,  Isa.  55  :  8,  9  ;  Heb.  7  :  25 — from  the  encouraging 
examples  of  other  sinners  who  have  found  mercy  in  as 
bad  a  condition  as  they,  1  Tim.  1  :  13  ;  2  Chron.  33  :  13  ; 
2  Cor.  6 :  10,  11 — from  the  command  of  God,  which  an- 
swers all  the  objections  of  unworthiness  and  presumption 
in  them  that  come  to  Christ,  1  John,  3  :  23,  and  from  the 
changes  already  made  upon  the  temper  of  the  heart. 
"  Time  was  when  I  had  no  sense  of  sin  nor  sorrow  for 
it ;  no  desire  after  Christ,  no  heart  to  duties.  But  it  is 
not  so  with  me  now  :  I  i\ow  see  the  evil  of  sin  so  as  I 
never  saw  it  before  ;  my  heart  is  now  broken  in  the 
sense  of  that  evil ;  my  desires  begin  to  be  inflamed  after 
Jesus  Christ ;  I  am  not  at  rest,  nor  where  I  would  be, 
till  I  am  in  secret  mourning  after  the  Lord  Jesus  ;  surely 
these  are  the  dawnings  of  the  day  of  mercy  ;  let  me  go 
on  in  this  way."  It  saith,  as  the  lepers  at  the  siege  of  Sa- 
maria, 2  Kings,  7  :  3,  4,  "  If  I  stay  here,  I  perish  :"  If  I 
go  to  Christ  I  can  but  perish.  Hence  believers  bear  up 
against  all  discouragements.  Thus  you  have  the  lessons 
which  all  who  come  to  Christ  are  taught  by  the  Father. 


Cb.  23.  )  TAUGHT    OF    GOD.  379 

CHAPTER   XXIII. 

NECESSITY    OF    BEING    "  TAUGHT    OF    GOD." CONTINUED. 

It  is  written  in  the  prophets,  And  they  shall  be  all  taught  of 
God.  Every  man  therefore  that  hath  heard,  and  hath 
learned  of  the  Father,  cometh  unto  me.  John,  6  :  45. 

In  the  last  chapter  we  considered  the  great  truth,  that 
the  teachings  of  God  are  absolutely  necessary  to  every  soul 
that  cometh  unto  Christ  in  the  way  of  faith.  I  have  shown, 
1,  what  is  implied  in  the  teachings  of  God ;  and  2,  what 
those  special  lessons  are  which  believers  hear  and  learn 
of  the  Father.  It  remains  to  show,  3,  what  are  the  pro- 
perties of  divine  teaching ;  4,  what  influence  they  have 
in  bringing  souls  to  Christ;  and  5,  why  it  is  impossible 
for  any  man  to  come  to  Christ  without  these  teachings 
of  the  Father. 

III.  What  are  THE  PROPERTIES  OF  DIVINE  TEACHING  1 
Concerning  the  teachings  of  God  we  affirm  in  general, 
tfyat-  though  they  do  not  exclude,  yet  they  vastly  differ 
from  all  human  teachings:  as  the  power  of  God  tran- 
scends all  human  power,  so  the  wisdom  of  God  in  teach- 
ing transcends  all  human  wisdom. 

1.  God  teacheth  powerfully.    He  speaks  to  the  soul. 
When  the  word  comes  accompanied  with  the  Spirit,  it  is 
mighty,  through  God,  to  cast  down   all  imaginations.  2 
Cor.  10  :  4.    Now  the  Gospel  comes  not  in  word  only,  as 
it  was  wont  to  do,  but  in  power,  1  Thes.  1  :  4,  5,  a  pow- 
er that  makes  the  soul  fall  down  before  it  and  acknow- 
ledge that  God  is  in  that  word.  1  Cor.  14  :  25. 

2.  The  teachings  of  God  are  sweet.    Men  never  relish 
the  sweetness  of  truth  till  they  learn  it  from  God.     His 
name  is  an  ointment  poured  forth.  Sol.  Song,  1:3.  "  His 
Tiouth  is  most  sweet  "  Sol.  Song,  5  :  16.    O  how  power- 


380  THE  METHOD  OF  GRACE.  ( Ch.  23. 

fully  and  how  sweetly  does  the  voice  of  God  slide  into 
the  hearts  of  poor  broken-hearted  sinners  !  how  dry  and 
tasteless  are  the  discourses  of  men  compared  with  the 
teachings  of  the  Father  ! 

3.  God  teacheth  plainly.    He  not  only  opens  truths  to 
the  understanding,  but  he  opens  the  understanding  also 
to  perceive  them.  In  that  day  the  vail  is  taken  away  from 
the  heart,   2  Cor.  3  : 16 ;    a  light  shines  into  the  soul,  a 
beam  from  heaven  is  darted  into  the  mind.  Luke,  24  :  45. 
Divine  teachings  are  satisfying;  the  soul  doubts  and  he- 
sitates no  more,  but  acquiesces  in  what  God  teaches,  and 
is  so  satisfied  that  it  can.  venture  all  upon  the  truth  of 
what  it  has  learned  from  God  :  as  that  martyr  said,  I  can- 
not  dispute,  but  I  can  die  for  Christ.    S.ee  Prov.  8  :  8,  9. 

4.  The  teachings  of  God  are  infallible.    The  wisest  of 
men  may  mistake,  and  lead  others  into  mistakes  ;  but  it 
is  not  so  in  the  teachings  of  God.    If  we  can  be  sure  that 
God  teaches  us,  we  may  be  as  sure  of  the  truth  of  what 
he  teaches  ;  for  his  Spirit  guideth  us  into  all  truth,  John, 

16  :  3,  and  into  nothing  but  truth. 

5.  The  teachings  of  God  are  abiding;  they  make  ever- 
lasting impressions  upon  the  soul ;  they  are  ever  witlvit. 
Psalm  119  :  98.  The  words  of  men  vanish,  but  the  words 
of  God  abide :  what  God    teaches   he   writes  upon  the 
heart,  Jer.  31  :  33,  and  that  will  abide.    It  is  usual  with 
those  whose  understandings  have  been  opened  by  the 
Lord,  to  say,  many  years  afterward,  I  shall  never  forget 
such  a  scripture  which   once  convinced,  such  a  promise 
which  once  encouraged  me. 

6.  The  teachings  of  God  are  saving,  they  make  the 
soul  wise  unto  salvation.  2  Tim.  3 :  15.  There  is  much  of 
other  knowledge  that  goes  to  hell  with  men  ;  bufe  "  this 
is  life  eternal,  that  they  might  know  thee  the  on'.y  true 
God,  and    Jesus   Christ  whom   thou    hast    sent."  John? 

17  :  3.     This  is  deservedly  styled  the  light  of  life,  John 
8  :  12.  In  this  light  we  shall  see  light.  Psalm  36  :  9 


Ch.  23.)  TAUGHT    OF    GOD.  381 

7.  The  teachings  of  God  make  their  v?ay  into  the  weak- 
est capacities.    "  The  heart  also  of  the  rash  shall  under- 
stand knowledge,  and  the  tongue  of  the  stammerers  shall 
be  ready  to  speak  plainly."  Isa.  32  :  4.  Upon  this  account 
Christ  said,  "  I  thank  thee,  O  Father,   Lord  of  heaven 
and  earth,  because  thou  hast  hid  these  things  from  the 
wise  and. prudent,  and  hast  revealed  them  unto  babes." 
Matt.  11  :  25.    It  is  admirable  to  see  what  clear  illumina- 
tions  some  illiterate  Christians  have  in  the  mysteries  of 
Christ  and  salvation,  which  others,  of  great  abilities,  deep 
and  searching  heads,  can  never  discover  with  all  their 
learning  and  study. 

8.  The  teachings  of  God  are  transforming,  they  change 
the  soul  into  the  same  image,  2  Cor.  3  :  18  ;  God  casts 
them  whom  he  teacheth  into    the  very  mould  of  those 
truths  which  they  learn  of  him.  Rom.  6  :  17. 

IV.  Let  us  see  what  INFLUENCE  DIVINE  TEACHINGS 
HAVE  UPON  SOULS  in  bringing  them  to  Christ,  and  we 
shall  find  a  threefold  influence  in  them. 

1.  They  have  an  influence  upon  the  means  by  which 
we  come  to  Christ.     The  best  ordinances  are  but  a  dead 
letter  except  the  teaching  and  quickening  Spirit  of  God 
vvork  with  them.  2  Cor.  3:6.     The  best  ministers,  like 
the  disciples,  cast  forth  the  net,  but  take  not  one  soul  till 
God  teach  as  wrell  as  they.    Paul  is  nothing,  and  Apollos 
nothing,  but  God  that  giveth  the  increase.    1  Cor.  3  :  7. 
Let  the  most  learned  and  powerful  orator  be  in  the  pul- 
pit, yet  no  man's  heart  is  persuaded  till  it  hear  the  voice 
of  God. 

2.  They  have  influence  upon  the  mind  to  remove  what 
hindered  it  from  Christ.     Except  the  minds  of  men  be 
first  led  from  those  errors   by  which  they  are  prejudiced 
against  Christ,  they  will  never  be  persuaded  to  come  to 
him  ;   and  nothing  but  the   Father's  teachings  can  cure 
those  evils  of  the  mind.     The  mind  of  man  slights  the 
truths  of  God  until  he  teach  them,  and  then  they  trein- 


382  THE  METHOD  OF  GRACE.  ( Ch.  -23 

ble  with  reverence  of  them.  Sin  is  but  a  trifle  till  God 
shows  it  to  us  in  the  law,  and  then  it  appears  exceeding 
sinful.  Rom.  7  :  13.  We  think  God  to  be  such  a  one  as 
ourselves,  Psalm  50  :  21,  until  he  discover  himself  to  us 
in  his  infinite  greatness,  holiness,  and  justice;  and  then 
we  cry,  who  can  stand  before  this  great  and  dreadful 
Lord  God  !  We  thought  there  was  time  enough  hereaf- 
ter to  mind  the  concerns  of  another  world,  till  the  Lord 
opened  our  eyes  to  see  in  what  danger  we  stood  on  the 
very  brink  of  eternity  ;  and  then  nothing  alarmed  us 
more  than  the  fears  that  our  time  would  end  before  the 
great  work  of  salvation  be  finished.  We  thought  our- 
selves in  a  converted  state  till  God  made  us  see  the  ne- 
cessity of  another  manner  of  conversion  upon  pain  of 
eternal  damnation.  We  readily  caught  hold  upon  the 
promises  when  we  had  no  right  to  them ;  but  the  teach- 
ings of  God  make  the  presumptuous  sinner  let  go  his 
hold,  that  he  may  take  a  better  and  surer  hold  of  them  in 
Christ.  We  once  thought  that  the  death  of  Christ  had 
been  enough  to  secure  our  salvation ;  but  under  the 
teachings  of  God  we  discern  the  necessity  of  a  change  of 
heart,  or  else  the  blood  of  Christ  can  never  profit  us. 
Thus  the  teachings  of  God  remove  the  errors  of  the  mind 
by  which  men  are  withheld  from  Christ. 

3.  The  teachings  of  God  powerfully  attract  the  will  of 
a  sinner  to  Christ.  Hos.  2:14.  But  of  these  drawings  of 
the  Father  I  have  largely  spoken  before,  and  therefore 
shall  say  no  more  of  them  in  this  place,  but  hasten  to 
consider, 

V.      WHY    IT  IS  IMPOSSIBLE    FOR    ANY    MAN    TO    COME  TO 

CHRIST  WITHOUT  THE  FATHER'S  TEACHINGS,  and  this  will 
appear  from  three  considerations  : 

1.  The  impossibility  of  coming  to  Christ  without  the 
teachings  of  the  Father  will  appear  from  the  power  of 
sin,  which  has  so  strong  a  hold  upon  the  hearts  of  all 
unregenerate  men  that  no  human  persuasion  whatever 


Ch.  23.)  TAUGHT    OP    GOD.  383 

can  separate  them;  for  sin  is  natural  in  the  soul;  it  is 
born  and  bred  with  a  man.  Psalm  ^1:4;  Isaiah,  48  :  8. 
It  is  as  natural  for  fallen  man  to  sin  as  it  is  to  breathe. 
Again,  the  power  of  sin  has  been  strengthening  itself 
from  the  beginning  by  long-continued  custom,  which  gives 
it  the  force  of  a  second  nature,  and  makes  regeneration 
naturally  impossible.  "  Can  the  Ethiopian  change  his 
skin  or  the  leopard  his  spots  ]  Then  may  ye  also  do  good 
that  are  accustomed  to  do  evil."  Jer.  13  :  23  Sin  is  also 
the  delight  of  a  sinner.  "  It  is  as  sport  to  a  fool  to  do 
mischief."  Prov.  10  :  23.  Carnal  men  have  no  other 
pleasure  but  what  arises  from  their  lusts  :  to  cut  off  their 
corruptions  by  mortification  were  at  once  to  deprive  them 
of  all  the  pleasure  of  their  lives.  Sin  being  thus  natural, 
customary,  and  delightful,  bewitches  their  hearts  to  mad- 
ness, so  that  they  rather  choose  damnation  than  separa- 
tion from  sin.  Their  hearts  are  fully  set  in  them  to  do 
evil,  Eccles.  8  :  11  ;  they  rush  into  sin  "as  the  horse 
rusheth  into  the  battle."  Jer.  8  :  6.  And  now,  what  can 
separate  a  man  from  his  beloved  lusts,  except  the  power- 
ful teaching  of  God  ]  Nothing  but  a  light  from  heaven 
can  rectify  the  enchanted  mind  ;  no  power  but  that  of 
God  can  change  the  sinful  inclination  of  the  will. 

2.  The  impossibility  of  coming  to  Christ  without  the 
Father's  teaching  appears  from  the  indisposedness  of  man, 
the  subject  of  this  change.  The  natural  man  receives  not 
the  things  which  are  of  God.  1  Cor.  2  :  14.  Three  things 
must  be  wrought  upon  man  before  he  will  come  to  Christ. 
His  understanding  must  be  enlightened ;  his  hard  heart 
must  be  broken  ;  his  obstinate  will  must  be  subdued :  all 
these  are  effects  of  a  supernatural  power.  The  illumina- 
tion of  the  mind  is  the  work  of  God.  2  Cor.  4  :  6  ;  Rev. 
3  :  17;  Eph.  5  :  8.  The  breaking  of  the  heart  is  the 
Lord's  work  ;  it  is  he  that  giveth  repentance.  Acts,  5  : 
31.  It  is  the  Lord  that  "  taketh  away  the  heart  of  stone 
and  giveth  a  heart  of  flesh."  Ezek.  36  :  26.  It  is  he  that 


384  THE    METHOD    OF    GRACE.  (Ch.  23 

poureth  out  the  spirit  of  contrition  upon  man.  Zech.  12  : 
10.  The  changing  of  the  natural  bent  and  inclination  of 
the  will  is  the  Lord's  prerogative.  Phil.  2  :  13.  All  these 
things  are  effectually  done  in  the  soul  of  man  when  God 
teaches  it,  and  never  till  then. 

3.  The  nature  of  faith,  by  which  we  come  to  Christ, 
shows  the  impossibility  of  coming  without  the  Father's 
teaching.  It  is  not  of  ourselves,  but  the  gift  of^od.  Eph. 
2:8.  It  is  not  acquired  by  industry,  but  imparted  by 
grace.  Phil.  1  :  29.  The  light  of  faith  by  which  spiritual 
things  are  discerned  is  from  above.  Heb.  11  :  1,  27.  It 
eeeth  things  that  are  invisible.  The  adventures  of  faith 
are  so ;  for  against  hope  a  man  believeth  in  hope,  giving 
glory  to  God.  Rom.  4  :  18.  By  faith  a  man  goes  to  Christ 
against  all  the  discouragements  of  reason.  The  self-de- 
nial of  faith  is  from  above  :  the  cutting  off  the  right  hand 
and  plucking  out  of  the  right  eye  must  be  so.  Matt.  5  : 
29.  The  victories  of  faith  all  speak  it  to  be  from  God ; 
it  overcomes  the  strongest  oppositions  from  without. 
Heb.  11  :  33,  34.  It  subdues  and  purges  the  most  obsti- 
nate and  deep-rooted  corruptions  within.  Acts,  15  :  9. 
It  overcomes  all  the  blandishments  of  the  bewitching 
world.  1  John,  5  :  4.  All  which  considered,  how  evident 
is  the  conclusion  that  none  can  come  to  Christ  without 
the  Father's  teachings. 

INFERENCE  1.  How  false  and  absurd  is  the  doctrine 
which  asserts  the  possibility  of  believing  without  Divine 
grace.  The  desire  of  self-sufficiency  was  the  ruin  of 
Adam,  and  the  conceit  of  self-sufficiency  is  the  ruin  of 
his  posterity.  This  doctrine  is  not  only  contradictory  to 
the  current  of  Scripture,  Phil.  2  :  13,  John,  1  :  13,  with 
many  other  texts,  but  to  the  experience  of  believers ;  yet 
the  pride  of  nature  will  strive  to  maintain  what  Scrip- 
ture and  experience  plainly  contradict. 

2.  Hence  we  may  also  inform  ourselves  liow  it  conies  to2^ass 
that  so  many  wise  and  learned  men  mis*  Christ,  while  many 


dL  23.)  TAUGHT    OF    GOD.  385 

simple  and  illiterate  persons  obtain  salvation  by  Mm.  The 
reason  is  plainly  given  us  by  Christ.  "  It  is  given  to  you 
to  know  the  mysteries  of  the  kingdom  of  heaven,  but  to 
them  it  is  not  given."  Matt.  13  :  11.  It  is  the  dropping 
of  Divine  teaching  upon  one  and  not  upon  another  that 
dries  up  the  green  tree  and  makes  the  dry  tree  flourish. 
Many  natural  men  have  searching  wits,  solid  judgments, 
nimble  fancies,  tenacious  memories ;  they  can  search  out 
the  mysteries  of  nature ;  satisfy  the  inquiries  of  the  cu- 
rious ;  measure  the  earth,  and  discover  the  motions  of 
the  heavens  ;  but  after  all  take  up  their  place  in  hell,  when 
in  the  meantime  the  statutes  of  the  Lord  (by  the  help  of 
his  teachings)  make  wise  the  simple.  Psalm  19  :  17.  It  is 
no  matter  how  dull  the  scholar  be,  if  God  undertake  to 
be  the  teacher.  I  remember  Austin  speaks  of  one  who 
was  commonly  reputed  a  fool,  and  yet  he  judged  him  to 
be  truly  godly,  and  that  by  two  signs  of  grace  which  ap- 
peared in  him  :  one  was  his  seriousness  when  he  heard 
any  thing  of  Christ;  the  other  his  indignation  against  sin. 
It  was  truly  said  by  two  cardinals  riding  to  the  coun- 
cil of  Constance,  who  overheard  a  poor  shepherd  in  the 
fields  with  tears  bewailing  his  sins,  The  unlearned  will 
rise  and  take  heaven,  whilst  we,  with  all  our  learning, 
shall  descend  into  hell. 

3.  This  also  informs  us  the  true  reason  of  tlie  various 
success  of  the  Gospel  in  the  souls  of  men.  Here  we  see 
why  the  ministry  of  one  man  becomes  fruitful,  and  of 
another  barren ;  yea,  why  the  labors  of  the  same  man 
prosper  at  one  time  and  not  at  another ;  these  things  are 
according  as  God  accompanies  our  teachings.  We  often 
9se  a  plain  discourse  blessed  with  success,  whilst  that 
which  is  more  neat  and  labored  comes  to  nothing.  Aus- 
tin has  a  similitude  to  illustrate  this.  Suppose,  says  he, 
two  conduits,  the  one  very  plain,  the  other  curiously 
carved  and  adorned  with  images  of  lions,  eagles,  &c.  the 
water  does  not  refresh  and  nourish  as  it  comes  from  such 

Method  of  G.mcn.  J  7 


386  THE    METHOD    OF    GRACE.  (Ch.  2? 

a  conduit,  but  as  it  is  water.  Where  we  find  most  of  man, 
we  frequently  find  least  of  God.  I  do  not  speak  this  to 
encourage  carelessness  and  indolence,  but  to  provoke  the 
dispensers  of  the  Gospel  to  more  earnest  and  fer- 
vent prayer  for  the  blessing  of  the  Spirit  upon  their  la- 
uors,  and  to  make  men  less  fond  of  their  own  gifts  and 
abilities. 

4.  Learn  hence  the  transcendent  excellence  of  saving,  spi- 
ritual knowledge,  above  that  which  is  natural.    One  drop 
of  knowledge  taught  by  God  is  more  excellent  than  the 
whole  ocean   of  human  knowledge  and  acquired    gifts. 
Phil.  3:8;  John,   17:  3;   1   Cor.  2  :  2.    Let  no   man 
therefore  be   dejected  at   the  want  of  those    gifts  with 
which  unsanctified  men  are  adorned.    If  God  has  taughl 
thee  the  evil  of  sin,  the  worth  of  Christ,  the  necessity  of 
regeneration,  the  mystery  of  faith,  the  way  of  commu- 
nion with  him,  trouble  not  thyself  on   account  of  igno- 
rance in  natural  things  :  thou  hast  that,  reader,  which 
will  bring  thee  to  heaven ;    and  he   is  truly  wise    that 
knows  the  way  of  salvation,  though  he  be  ignorant  in 
other  things.  Thou  knowest  those  things  which  all  the 
learned  doctors  and  libraries  in  the  world  could  never 
teach  thee,  but  God  has  revealed  them  to  thee :  bless 
God  and  take  courage. 

5.  If  there  is  110   coming  to  Christ  without  the  teach 
ings  of  the  Father,  it  greatly  concerns  us  to  examine  out 
hearts  whether  we  have  had  the  saving  teachings  of  God 
under  the  preaching  of  the  Gospel.   Let  not  the  question 
be  mistaken.    I  do  not  ask  what  books  you  have  read, 
what  ministers  you  have  heard,  what  stock  of  specula 
,ive  knowledge  you  have  acquired,  bat  the  question  is 
whether  God  ever  spake  to  your  hearts  and  has  effectu- 
ally taught  you   such  lessons  as  were  mentioned  in  our 
last  discourse  ]    There  is  a  vast  difference  between  that 
speculative  and  traditional  knowledge  which  man  learns 
from  men,  and  that  spiritual  and  transforming  knowledge 


Oh.  23.)  TAUGHT    OP    GOD.  387 

which  a  man  learns  from  God.  If  you  ask  how  the  teach- 
ings of  God  may  be  distinguisned  from  all  mere  human 
teachings,  I  answer,  they  may  be  discerned  and  distin- 
guished by  these  signs : 

Sign  1.  The  teachings  of  God  are  very  humbling  to  th& 
soul.  Human  knowledge  puffeth  up,  1  Cor.  8  :  1,  but  the 
teachings  of  God  greatly  abase  the  soul,  "  I  have  heard 
of  thee  by  the  hearing  of  the  ear:  and  now  mine  eye 
seeth  thee.  Wherefore  I  abhor  myself,  and  repent  in  dust 
and  ashes."  Job,  42  :  5,  6.  The  same  light  which  discov- 
ers to  us  the  holiness,  justice,  greatness  and  goodness  of 
God,  discovers  also  the  vileness  and  total  unworthiness  of 
the  best  and  holiest  of  men.  Isaiah,  6:5. 

Sign  2.  The  teachings  of  God  are  deeply  impressive; 
they  fully  reach  the  heart  of  man.  "  I  will  allure  her, 
and  bring  her  into  the  wilderness,  and  speak  com- 
fortably unto  her,"  Hos.  2:14;  or,  as  it  is  in  the 
Hebrew,  I  will  speak  to  her  heart.  When  God  shows 
man  the  evil  of  sin,  he  so  convinces  the  soul  that  no 
creature-comforts  have  any  sweetness  in  them  ;  and 
when  he  shows  man  his  righteousness  and  peace  in 
Christ,  he  so  comforts  the  heart  that  no  outward  afflic- 
tions have  any  bitterness  in  them.  One  drop  of  consola- 
tion from  heaven  sweetens  a  sea  of  trouble  upon  earth. 
"  In  the  multitude  of  my  thoughts  within  me,  thy  com- 
forts delight  my  soul."  Psalm  94  :  19. 

Sign  3.  The  teachings  of  God  are  sanctifying  and  re  new- 
ing  ;  they  reform  and  change  the  heart.  "If  so  be  that 
ye  have  heard  him,  and  have  been  taught  by  him,  as  the 
truth  is  in  Jesus  :  that  ye  put  off  concerning  the  former 
conversation  the  old  man,  which  is  corrupt  according  to 
the  deceitful  lusts ;  and  be  renewed  in  the  spirit  of  your 
rnind."  Eph.  4  : 21,  22,  23.  See  here  what  holiness  and 
purity  are  the  effect  of  divine  teaching !  Holiness,  both 
external  and  internal,  of  every  kind  follows  the  Father's 
teachings.  All  the  discoveries  God  makes  to  us  of  him- 


388  THE    METHOD    OF    GRACE.  ( Ch.  23 

self  in  Christ  have  an  assimilating  quality,  and  change 
the  soul  into  their  own  likeness.  2  Cor.  3  :  18. 

Sign  4.  All  God's  teachings  are  practical,  producing 
obedience.  Idle  and  useless  speculations  are  not  learned 
from  God.  As  God's  creating  words,  so  his  teaching 
words  are  with  effect :  as  when  he  said,  "  Let  there  be 
light,  and  there  was  light ;"  so  when  he  says  to  the  soul, 
Be  comforted,  be  humbled;  it  is  effectually  comforted, 
Isa.  66:13,  and  humbled,  Job,  40  :  4,  5.  As  God  has 
made  no  creature  in  vain,  so  he  speaks  no  word  in  vain  : 
every  thing  which  men  hear  or  learn  from  the  Father  is 
for  use  and  benefit  to  the  soul. 

Sign  5.  All  teachings  of  God  are  agreeable  with  the 
written  word.  The  Spirit  of  God  and  his  word  do  never 
jar.  "  He  shall  receive  of  mine  and  shall  show  it  unto 
you."  John,  16  :  14.  When  God  speaks  to  the  heart  of 
man,  whether  in  conviction,  consolation  or  instruction,  he 
always  either  makes  use  of  the  express  words  of  Scrip- 
ture, or  speaks  to  the  heart  in  language  every  way  agree- 
able to  Scripture.  So  that  the  written  word  becomes 
the  standard  to  weigh  and  try  all  divine  teachings.  "  To 
the  law  and  to  the  testimony :  if  they  speak  not  accord- 
ing to  this  word,  it  is  because  there  is  no  light  in 
them."  Isa.  8  :  20.  What  disagrees  with  the  Scripture 
must  not  pass  for  an  inspiration  of  God,  but  a  deluding 
insinuation  of  Satan. 

Sign  6.  The  teachings  of  God  are  satisfying  to  the  soul 
of  man.  The  understanding,  like,  a  dial,  is  enlightened 
with  the  beams  of  divine  truth  shining  upon  it :  this  no 
man's  teaching  can  do.  Men  can  only  teach  by  propound- 
ing truth  to  the  understanding  ;  they  cannot  enlighten  the 
faculty  itself,  as  God  does.  1  John,  5  :  20.  He  gives  man 
understanding  as  well  as  instruction.  Eph.  1  :  18.  Thus 
we  may  discern  and  distinguish  the  teachings  of  God 
from  all  other  teaching. 

6.  The  last  use  I  shall  make  of  this  point  shall  be  a 


Ch    23.)  TAUGHT    OF    GOD.  389 

word  of  exhortation,  both  to  them  that  never  were  effec- 
tually taught  of  God,  and  to  them  that  have  heard  his 
voice  and  are  come  to  Christ. 

(1.)  To  those  that  never  heard  the  voice  of  God  speaking 
to  their  hearts;  and  truly  this  is  the  case  of  most  men, 
They  have  heard  the  sound  of  the  Gospel,  but  it  has 
been  a  confused  and  ineffectual  sound  in  their  ears ;  they 
have  heard  the  voice  of  man,  but  not  the  voice  of  God. 
The  gifts  of  preachers  have  improved  their  understand- 
ings and  sometimes  slightly  touched  their  affections ;  but 
all  this  is  only  the  effect  of  man  upon  man.  O  that  you 
would  look  for  something  beyond  all  this  :  satisfy  not  your- 
selves with  what  is  merely  human  in  ordinances;  come 
to  the  word  with  more  spiritual  designs  than  to  get  some 
notions  of  truth  which  you  had  not  before,  or  to  judge 
the  gifts  and  abilities  of  the  speaker.  If  God  speak  not 
to  your  hearts  all  the  ordinances  in  the  world  can  do  you 
no  good.  1  Cor.  3:7.  O  remember  what  a  solemn  thing 
it  is  to  attend  upon  the  ministration  by  which  the  pur- 
poses of  heaven  are  to  be  executed  upon  your  souls, 
which  must  be  to  you  the  "  savor  of  life  unto  life,"  or  of 
"  death  unto  death. "  Wrestle  with  God  by  prayer  for 
a  blessing  upon  the  ordinances.  Say,  "  Lord,  speak  thy- 
self to  my  heart,  let  me  hear  thy  voice  and  feel  thy 
power  in  this  prayer  or  in  this  sermon  :  others  have 
heard  thy  voice,  cause  me  to  hear  it:  it  had  been  much 
better  for  me  if  I  had  never  heard  the  voice  of  preachers, 
except  I  hear  thy  voice  in  them." 

(2.)  Let  all  those  that  have  heard  the  voice  of  God  and 
are  come  to  Christ  in  the  virtue  of  his  teachings,  admire 
the  condescension  of  God  to  them.  O  that  God  should 
speak  to  thy  soul  and  be  silent  to  others !  There  are 
thousands  this  day  under  ordinances,  to  whom  the  Lord 
has  not  given  an  ear  to  hear  or  a  heart  to  obey.  Deut. 
29  :  4.  "  It  is  given  unto  you  to  know  the  mysteries  of 
the  kingdom  of  heaven,  but  to  them  it  is  not  given."  Mat. 


390  THE  METHOD  OP  GRACE.  Ch.  23 

13  :  11.  And  I  beseech  you  walk  as  those  that  have 
been  taught  of  God.  When  Satan  arid  your  corruptions 
tempt  you  to  sin,  and  to  walk  in  the  ways  of  the  carnal 
and  careless  world,  remember  then  that  Scripture,  "  But 
ye  have  not  so  learned  Christ,  if  so  be  that  ye  have 
heard  him  and  have  been  taught  by  him,  as  the  truth  is 
in  Jesus."  Eph.  4  : 20,  21.  To  conclude,  see  that  you 
are  humble  and  lowly  in  spirit.  Humility  qualifies  you 
for  divine  teachings.  The  meek  he  will  teach  his  way, 
Psalm  25  :  9  ;  and  the  more  you  are  taught  of  God  the 
more  humble  you  will  be.  , 

Thus  you  see  that  no  man  can  come  to  Christ  without 
the  application  of  the  law  and  the  teachings  of  the  Father  ; 
which  being  considered,  may  be  very  useful  to  convince 
us  (which  indeed  is  the  design  of  it)  that  among  the  mul- 
titudes living  under  the  ordinances  of  God  and  the  ge- 
neral profession  of  religion,  there  are  but  few  to  be  found 
who  have  effectually  received  the  Lord  Jesus  Christ  by 
saving  faith. 


And  now,  reader,  I  suppose  by  this  time  thou  art  de- 
sirous to  know  by  what  signs  and  evidences  thy  union  with 
Christ  by  faith  may  be  made  evident  to  thee;  and  how 
that  great  question,  whether  thou  hast  yet  effectually  ap- 
plied Christ  to  thy  soul  may  be  clearly  decided  ;  which 
brings  me  to  the  third  general  use  of  the  whole,  the  ex 
atnination  of  our  interest  in  Christ. 


Ch.  24.)  INDWELLLKVG    OF    THE    SPIRIT.  301 

EVIDENCES  OF  UNION  WITH  CSEIST. 


CHAPTER  XXIV. 

THE    INDWELLING    OF    THE    SPIRIT. 

And  hereby  we  know  that  he  abideth  in  us,  by  the  Spirit 
which  he  hath  given  us.    1  John,  3  :  24. 

The  apostle  in  this  chapter  is  engaged  in  a  very  trying  , 
discourse  ;  his  design  is  to  discriminate  the  spirit  and  state 
of  sincere  believers  from  that  of  merely  nominal  chris- 
tians ;  which  he  attempts  not  to  do  by  any  thing  that  is 
external,  but  by  the  operations  of  the  Spirit  of  God  upon 
their  hearts.  His  inquiry  is  not  into  the  things  which 
men  profess  or  the  duties  they  perform,  but  about  the 
tempers  of  their  hearts  and  the  principles  by  which 
they  are  governed  in  religion.  According  to  this  test,  he 
puts  believers  upon  the  study  of  their  own  hearts  ;  calls 
them  to  reflect  upon  the  operations  of  the  Spirit  of  God 
wrought  within  their  o\vn  souls,  assuring  them  that  these 
gracious  effects  and  fruits  of  the  Spirit  in  their  hearts 
will  be  a  solid  evidence  of  their  union  with  Jesus  Christ, 
amounting  to  more  than  a  general,  conjectural  ground 
of  hope,  under  which  there  may  lurk  a  dangerous  and 
fatal  mistake.  The  gracious  effects  of  the  Spirit  of  God 
within  them  are  a  foundation  upon  which  they  may  build 
the  certainty  of  their  union  with  Christ :  Hereby  we  know 
that  he  abideth  in  us,  by  the  Spirit  which  he  hath  given  us. 
In  which  words  we  have  to  consider, 

1.    The  thing  to  be  tried;  which  is  indeed  the  weightiest 


392  THE    METHOD    OF    GRACE.  (Ch.24 

matter  that  can  be  brought  to  trial  in  this  world  or  in  that 
to  come,  namely,  our  union  with  Christ,  expressed  here  by 
his  abiding  in  us;  a  phrase  clearly  expressing  the  differ- 
ence between  those  who  by  profession  pass  for  Christians 
among  men,  though  they  have  no  other  union  with  Christ 
but  in  the  external  duties  of  religion,  and  those  whosu 
union  with  Christ  is  real,  vital  and  permanent  by  the  in- 
dwelling of  the  Spirit  of  Christ  in  their  souls.  In  John, 
15  :  5,  6,  Christ  explains  the  force  and  importance  of  this 
phrase  :  "  I  am  the  vine,  ye  are  the  branches ;  he  that 
abideth  in  me  and  I  in  him,  the  same  bringeth  forth  much 
fruit;  for  without  me  ye  can  do  nothing.  If  a  man  abide 
not  in  me,  he  is  cast  forth  as  a  branch  and  is  withered." 
The  thing  to  be  tried  is,  whether  we  stand  in  Christ  as 
,  dead  branches  in  a  living  stock,  which  are  only  bound  to 
it  by  external  bonds  that  hold  them  for  a  while  together, 
or  whether  our  souls  have  a  vital  union  with  Christ,  by 
the  participation  of  the  living  sap  of  that  blessed  root  ] 

2.  The  trial  of  this  union,  which  is  by  the  giving  of  the 
Spirit  to  us  The  Spirit  of  Christ  is  the  very  bond  of 
union  between  him  and  our  souls.  I  mean  not  that  the 
person  of  the  Spirit  dwells  in  us,  imparting  his  essential 
properties  to  us,  it  were  blasphemy  so  to  speak  ;  but  his 
saving  influences  are  communicated  to  us  as  sanctifying 
operations  ;  as  the  sun  is  said  to  come  into  the  house 
when  his  rays  and  influence  reach  there.  Nor  must  we 
think  thai  the  influences  of  the  Spirit  abide  in  us  in  the 
same  measure  they  do  in  Christ ;  for  God  giveth  not 
the  Spirit  to  him  by  measure  ;  in  him  all  fulness  dwells. 
He  is  anointed  with  the  Spirit  above  his  fellows  ;  bur 
there  are  proportions  of  grace  communicated  to  believ- 
ers by  the  same  Spirit;  and  these  graces  and  operations 
in  our  hearts  prove  the  reality  of  our  union  with  Christ, 
as  the  communication  of  the  vital  sap  of  the  stock  to  the 
branch,  whereby  it  brings  forth  fruit  of  the  same  kind 
proves  it  to  be  a  part  of  the  same  tree. 


Ch.  24.)  INDWELLING    OF    THE    SPIRIT.  393 

3.  The  certainty  of  the  trial  this  way.  Hereby  we  know : 
we  so  know  that  we  cannot  be  deceived.  There  is  some- 
thing in  grace  essential  to  its  being  ;  and  something  that 
flows  from  grace  manifesting  such  being.  We  cannot  in- 
tuitively discern  the  essence  of  grace  as  it  is  in  its  sim- 
ple nature.  G-od  only  thus  discerns  it,  who  is  the  author 
of  it ;  but  we  may  discern  it  by  its  effects  and  operations. 
Accordingly  God  has  furnished  us  with  a  powrer  of  self- 
intuition  and  reflection,  whereby  we  are  able  to  look 
upon  our  hearts  and  make  a  judgment  upon  ourselves 
and  upon  our  actions.  The  soul  has  not  only  power  to 
project,  but  reflect  upon  its  actions  ;  not  only  to  put  forth 
a  direct  act  of  faith  on  Jesus  Christ,  but  to  discern  that 
act.  "  I  know  whom  I  have  believed."  2  Tim.  1  :  12.  And 
this  is  the  way  in  which  believers  attain  their  knowledge 
of  their  union  with  Christ.  Hence  we  learn  that. 

An  interest  in  Christ  may  be  certainly  inferred  from  the 
gift  of  the  Spirit  to  us. 

"  No  man  hath  seen  God  at  any  time.  If  we  love  one 
another,  God  dwelleth  in  us,  and  his  love  is  perfected  in 
us.  Hereby  know  we  that  we  dwell  in  him,  and  he  in  us, 
because  he  hath  given  us  of  his  Spirit."  1  John,  4  :  12, 
13.  God  is  invisible,  but  the  operations  of  his  Spirit  in 
believers  are  discernible.  The  sours  union  with  Christ 
is  a  mystery,  yet  is  discoverable  by  the  effects  perceptible 
in  and  by  believers.  Two  things  here  require  attention  : 
what  the  giving  of  the  Spirit  signifies,  and  how  it  evi- 
dences the  soul's  interest  in  Jesus  Christ. 

I.  WHAT    is    MEANT    BY    THE    SPIRIT,  AND  WHAT  BY 

THE    GIVING    OF    THE     SPIRIT. 

The  Spirit  is  spoken  of  in  Scripture  essentially  or  per- 
sonally. In  the  first  sense  it  is  put  for  the  Godhead.  "Jus- 
tified in  the  Spirit,"  1  Tim.  3  :  16,  that  is,  by  the  power 
of  his  divine  nature,  which  raised  Christ  from  the  dead. 

17* 


394  THE    METHOD    OF    GRACE.  (Ch.  £4. 

In  the  second  sense  it  denotes  the  third  person  in  the 
blessed  Trinity ;  and  to  him  the  word  Spirit  is  attribu- 
ted, sometimes  in  the  sense  before  mentioned,  as  denoting 
his  personality  ;  and  at  other  times  it  is  put  for  the  gra- 
ces and  gifts  of  the  Spirit  communicated  by  him  unto 
men.  Be  ye  filled  with  the  Spirit.  Eph.  5:18.  Now 

The  fruits  or  gifts  of  the  Spirit  are  either  common 
and  assisting  gifts ;  or  special  and  sanctifying  gifts.  In 
the  last  sense  it  must  be  taken  in  this  place  ;  for  the 
common  gifts  of  the  Spirit  are  bestowed  upon  one  as 
well  as  another :  such  gifts  are  found  in  the  unregene- 
rate,  and  therefore  can  never  amount  to  evidence  of  the 
soul's  union  with  Christ.  But  his  special  sanctifying  gifts, 
being  the  proper  effect  of  that  union,  must  prove  or  con- 
firm it.  In  this  sense  we  are  to  understand  the  Spirit  in 
this  place  ;  and  by  giving  the  'Spirit  to  us,  we  are  to  un- 
derstand more  than  the  coming  of  the  Spirit  upon  us. 
The  Spirit  of  God  is  said  to  come  upon  men  in  a  tran- 
sient way  for  assistance  in  some  particular  service, 
though  they  are  unsanctified  persons.  Thus  the  Spirit  or 
God  came  upon  Balaam,  Num.  24  :  2,  enabling  him  to 
prophesy  of  things  to  come.  Though  the  extraordinary 
gifts  of  the  Spirit  have  now  ceased,  yet  the  Spirit  ceases 
not  to  give  his  ordinary  assistances  unto  men,  both  rege- 
nerate and  unregenerate.  1  Cor.  12  :  8,  9,  10,  31.  But, 
whatever  he  gives  to  others,  he  is  said  to.be  given,  to 
dwell,  and  to  abide  only  in  believers.  "  Know  ye  not  that 
ye  are  the  temple  of  God,  and  that  the  Spirit  of  God 
dwelleth  in  you  ]"  1  Cor.  3  :  6.  An  expression  denot- 
ing both  his  property  in  them  and  gracious  familiarity 
with  them. 

There  is  a  great  difference  between  the  assisting  and  the 
indwelling  of  the  Spirit ;  the  one  is  transient,  the  othei 
permanent,  in  which  latter  sense  the  Spirit  is  in  believ- 
ers :  therefore  they  are  said  "  to  live  in  the  Spirit/ 
Gal.  5  :  25  ;  to  be  "  led  by  the  Spirit,"  ver.  18  ;  to  be 


Ch.  24.)  INDWELLING    OF    THE    SPIRIT.  395 

in  the  Spirit,  and  the  Spirit  to  dwell  in  them.  Rom.  8  :  9. 
II.  We  are  to  inquire  HOW  THIS  GIVING  OF  THE  SPIRIT 

PROVES    THE    SOUL'S    INTEREST    IN    CHRIST. 

1.  The  Spirit  of  God  in  believers  is  the  bond  by  which 
they  are  united  to  Christ.  If  we  find  in  ourselves  the  bond 
of  union,  we  may  conclude    that  we  have  union   with 
Jesus  Christ.     This  is  evidently  taught  in  the  words  of 
Christ,  "  The  glory  which  thou  gavest  me  I  have  given 
them  ;  that  they  may  be  one,  even  as  we  are  one  :    [  in 
them  and  thou  in  me,  that  they  may  be  made  perfect  in 
one ;  and  that  the  world  may  know  that  thou  hast  sent 
me,  and  hast  loved  them,  as  thou  hast  loved  me."    John, 
17  :  22,  23.  It  is  the  glory  of  Christ's  human  nature  to  be 
united  to  the  Godhead.    This   thou  gavest  me,  and  the 
glory  thou  gavest  me  I  have  given  them ;  that  is,  by  me 
they  are  united  unto  thee  :  so  that  in  Christ  God  and 
believers  meet  in  a  blessed  union.    It  is  Christ's  glory  to 
be  one  with  God  ;  it  is  our  glory  to  be  one  with  Christ, 
and  with  God  by  him.    But  how  is  this  done  ]   Certainly 
no  other  way  but  by  the  giving  of  his  Spirit  unto  us ;  for 
so  much  the  phrase  I  in  them  must  import.    Christ  is  in 
us  by  the  sanctifying  Spirit,  which  is  the  bond  of  our 
union  with  him. 

2.  The  Scriptures  make  this  indwelling  of  the  Spirit  the 
great  mark  of  our  interest  in  Christ :  pri&wefy,   as  in  the 
text ;  and  negatively,  as  in  Rom.  8:9,  "  Now  if  any  man 
have  not  the  Spirit  of  Christ,  he  is  none  of  his;"  Jude, 
19,    "  Sensual,    having   not  the  Spirit."     This    evidence 
agreeing  to  all  believers,  and  to  none  but  believers,  and 
at  all  times,   it  proves  the  soul's  union  with  Christ  in 
whomsoever  it  is  found. 

3.  That  which  is  a  mark  of  our  freedom  from  the  cov- 
enant of  works,  and  our  title  to  the  privileges  of  grace, 
must  also  show  our  union  with  Christ  and  interest  in  him. 
But  the  indwelling  of  the  Spirit  in  us  is  a  certain  mark 
of  this ;    and   consequently    proves   our  union  with  the 


396  THE    METHOD    OF    GRACE.  (Ch.  24 

Lord  Jesus.  This  is  plain  from  the  apostle's  reasoning  : 
"  And  because  ye  are  sons,  God  hath  sent  forth  the  Spirit 
of  his  Son  into  your  hearts,  crying,  Abba,  Father.  Where- 
fore thou  art  no  more  a  servant,  but  a  son ;  and  if  a  son, 
then  an  heir  of  God,  through  Christ."  Gal.  4  :  6,  7.  The 
spirit  of  the  first  covenant  was  a  spirit  of  fear  and  bon- 
dage, and  they  that  were  under  it  were  not  sons  but  ser- 
vants ;  but  the  spirit  of  the  new  covenant  is  a  free  spirit 
acting  in  the  strength  of  God,  and  those  that  do  so  are  the 
children  of  God  ;  and  as  such  they  inherit  the  privileges 
and  immunities  of  that  great  charter,  the  covenant  of 
grace  :  they  are  "  heirs  of  God,"  and  the  evidence  of 
their  inheritance,  and  of  freedom  from  the  bondage  of 
the  first  covenant,  is  the  Spirit  of  Christ  in  their  hearts, 
crying,  Abba,  Father.  "  If  ye  be  led  of  the  Spirit,  ye  are 
not  under  the  law."  Gal.  5  :  18. 

4.  If  the  purpose  of  God's  electing  love  be  executed, 
and  the  benefits  of  the  death  of  Christ  applied  by  the 
Spirit  unto  every  soul  in  whom  he  dwells  as  a  spirit  of 
sanctification,  such  a  giving  of  the  Spirit  must  be  a  proof 
of  our  interest  in  Christ.  But  such  is  the  method  of 
grace  :  u  Elect  according  to  the  foreknowledge  of  God 
the  Father,  through  sanctification  of  the  Spirit  unto  obe- 
dience and  sprinkling  of  the  blood  of  Jesus  Christ," 
1  Pet.  1:2;  where  you  see  God's  purpose  executed, 
and  the  blood  of  Jesus  applied  to  us  by  th$  Spirit,  as  a 
Spirit  of  sanctification.  There  is  a  blessed  order  of  work- 
ing observed  as  proper  to  each  person  in  the  Godhead  • 
the  Father  elects,  the  Son  redeems,  the  Spirit  sanctifies. 
What  the  Father  decreed  and  the  Son  purchased,  the 
Spirit  applies  ;  and  so  completes  the  salvation  of  believ- 
ers. And  this  some  divines  give  as  the  reason  why  the 
sin  against  the  Spirit  is  unpardonable,  because  he  being 
the  last  agent  in  the  order  of  working,  if*  the  heart  of  a 
man  be  filled  with  enmity  against  the  Spirit  there  can  be 
no  remedy  for  such  a  sin  ;  there  is  no  looking  back  to  the 


Ch.24.)  INDWELLING    OF    THE    SPIRIT.  397 

death  of  Christ  or  to  the  love  of  God  for  remedy.  This 
sin  against  the  Spirit  is  the  bar  to  the  whole  work  of  sal- 
vation. And  on  the  other  hand,  where  the  Spirit  is  re- 
ceived, the  love  of  God,  the  benefits  of  the  blood  of  Christ 
run  freely  without  interruption;  and  the  interest  of  such 
a  soul  in  Jesus  Christ  is  beyond  dispute. 

5,  The  giving  of  the  Spirit  to  us,  or  his  residing  in  us 
as  a  sanctifying  Spirit,  is  every  where  in  Scripture  made 
the  earnest  of  eternal  salvation,  and  consequently  must 
prove  the  soul's  interest  in  Christ.  "  In  whom  also  after 
that  ye  believed,  ye  were  sealed  with  that  Holy  Spirit  of 
promise;  which  is  the  earnest  of  our  inheritance. "  Eph. 
1 : 13,  14.  "Who  hath  also  sealed  us,  and  given  the  earn- 
est of  the  Spirit  in  our  hearts."  2  Cor.  1  :  22. 

THE  IMPROVEMENT  to  be  made  of  this  point  shall  be 
that  to  which  the  text  so  palpably  leads  us  :  to  EXAMINE 

OUR    INTEREST    IN,    AND    THE    VALIDITY    OF    OUR    CLAIM    TO 

JESUS  CHRIST.  In  pursuance  of  which  design  I  shall  first 
lay  down  some  general  rules,  and  then  propose  some  par- 
ticular trials. 

Rule  1.  Though  the  Spirit  of  God  be  given  us,  and 
worketh  in  us,  yet  he  works  not  of  necessity,  but  freely.  He 
neither  assists  nor  sanctifies,  as  the  fire  burns,  as  much 
as  he  can,  but  as  much  as  he  pleases,  "  dividing  to  every 
man  severally  as  he  will,"  1  Cor.  12:11;  bestowing 
greater  measures  of  gifts  and  graces  upon  some  than  up- 
on others,  and  assisting  the  same  person  more  at  one  sea- 
son than  another ;  and  all  this  variety  of  operation  flows 
from  his  own  good  pleasure. 

Rule  2.  There  is  a  great  difference  in  the  manner  of  the 
Spirits  working  before  and  after  regeneration.  While  we 
are  unregenerate  he  works  in  those  that  work  not  at  all 
with  him,  and  what  motion  there  is  in  our  souls  is  opposed 
to  the  Spirit:  but  after  regeneration  he  works  upon  a 
complying  and  willing  mind — we  work  and  he  assists. 


J98  THE    METHOD    OF    GRACE.  <  Ch.  24.' 

Rom.  8  : 26.  Our  c-mscience  witnesses,  and  he  bears  wit- 
ness with  it.  Rom.  8:16.  It  is  therefore  an  error  that 
sanctified  persons  are  not  bound  to  strive  in  the  way  of 
duty  without  a  sensible  impulse  of  the  Spirit.  Isa.  64  :  7. 

Rule  3.  Though  the  Spirit  of  God  be  given  to  believers, 
yet  they  may  obstruct  his  working  in  them.  He  deals  with 
us  in  his  comforting  work  as  we  deal  with  him  in  obe- 
dience to  his  dictates.  There  is  a  grieving,  yea,  a  quench- 
ing of  the  Spirit  by  the  lusts  and  corruptions  of  the  heart 
in  which  he  dwells ;  and  though  he  will  not  forsake  his 
habitation  as  a  Spirit  of  sanctification,  yet  he  may  for  a 
time  desert  it  as  a  Spirit  of  consolation.  Psalm  51  :  11. 

Rule  4.  The  things  which  discover  the  indwelling  of  the 
Spirit  in  believers  are  not  so  muck  their  duties,  as  the  springs, 
aims  and  manner  of  their  performing  them.  It  is  not  so 
much  the  matter  of  a  prayer,  the  neat  expressions  in 
which  it  is  uttered,  as  the  inward  sense  of  the  soul ;  it  is 
not  the  choice  of  elegant  words  or  the  copiousness  of  the 
matter  with  which  we  are  furnished,  for  even  a  poor  stam- 
mering tongue  and  broken  language  may  have  much  of 
the  Spirit  of  God  in  it.  This  made  Luther  say  he  saw 
more  excellence  in  the  duty  of  a  plain  Christian  than  in 
all  the  triumphs  of  Caesar  and.  Alexander.  The  excel- 
lence of  spiritual  duties  is  an  inward  thing. 

Rule  5.  All  the  operations  of  the  Spirit  are  harmonious 
and  according  to  the  written  word.  *'  To  the  law  and  to 
the  testimony ;  if  they  speak  not  according  to  this  word, 
it  is  because  there  is  no  light  in  them."  Isa.  8  :  20.  The 
Scriptures  are  by  the  inspiration  of  the  Spirit ;  therefore 
his  work  on  the  hearts  of  believers  must  agree  with  the 
Scriptures,  or  the  inspiration  of  the  Spirit  is  contradictory 
to  itself.  It  is  observable  that  the  work  of  grace  wrought 
by  the  Spirit  in  the  hearts  of  believers  is  represented  to 
us  in  Scripture  as  a  transcript  of  the  written  word ;  I  will 
write  my  law  in  their  hearts.  Jer.  31  :  33.  Now  as  a  copy 
answers  to  the  original,  letter  for  letter,  so  does  the  work 


Ch.  24.)  INDWELLING    OF    THE    SPIRIT.  399 

of  the  Spirit  in  our  souls  harmonize  with  his  dictates  in 
the  Scriptures :  whatsoever  motion  therefore  shall  be 
found  repugnant  thereto  must  not  be  attributed  to  the 
Spirit  of  God,  but  to  the  spirit  of  error  and  corrupt  nature. 

Rule  6.  Though  the  works  of  the  Spirit  in  all  sanctified 
persons  substantially  agree  with  the  written  word  and  with 
one  another,  yet  as  to  the  manner  of  operation  there  are  many 
circumstantial  differences.  The  Spirit  of  God  has  not  one 
and  the  same  method  of  working  on  all  hearts.  The  work 
of  grace  is  introduced  into  some  souls  with  more  terror 
and  trouble  for  sin  than  in  others  :  he  wrought  upon  Paul 
one  way,  upon  Lydia  in  another ;  he  holds  some  much 
longer  under  terrors  than  others.  Inveterate  and  more 
profane  sinners  often  have  stronger  troubles  for  sin  and 
are  held  longer  under  them  than  those  into  whose  heart 
grace  is  more  early  implanted  by  the  Spirit's  blessing 
upon  religious  education ;  but  as  these  have  less  trouble 
at  first,  so  commonly  they  have  more  doubts  about  the 
work  of  the  Spirit  afterwards. 

Rule  7.  There  is  a  great  difference  between  the  sanctify- 
ing and  the  comforting  influences  of  the  Spirit  upon  believ- 
ers in  respect  to  constancy  and  permanency .  His  sanctifying 
influences  abide  for  ever  in  the  soul,  they  never  depart ; 
but  his  comforting  influences  come  and  go,  and  abide  not 
long  upon  the  hearts  of  believers.  Sanctificatiori  belongs 
to  the  being  of  a  Christian,  consolation  only  to  his  well- 
being.  The  first  is  fixed  and  abiding,  the  latter  various 
and  inconstant.  Sanctification  brings  us  to  heaven  here- 
after, consolation  brings  heaven  to  us  here ;  our  safety 
lies  in  the  former,  our  cheerfulness  in  the  latter.  There 
are  times  in  the  lives  of  believers  in  which  the-  Spirit  of 
God  more  eminently  seals  their  spirits  and  ravishes  their 
hearts  with  joy  unspeakable  ;  but  what  Bernard  says  is 
certainly  true  in  the  experience  of  Christians :  "  It  is  a 
sweet  hour,  and  it  is  but  an  hour — a  thing  of  short  con- 
tinuance ;  the  relish  of  it  is  exceeding  sweet,  but  it  is  not 
often  that  Christians  taste  it." 


400  THE     METHOD    OF    GRACE.  (Ch.  2L 

I  now  proceed  to  specify  SOME  PARTICULAR  MARKS  by 
which  we  may  discern  whether  God  has  given  us  his 
Spirit :  by  which  Christians  in  a  due  composed  frame 
may,  with  the  assistance  of  the  Spirit  of  God,  discern  his 
indwelling  and  working  in  themselves. 

Evidence  1.  In  whomsoever  the  Spirit  of  Christ  is  a 
Spirit  of  sanctification,  he  lias  been  a  Spirit  of  conviction 
and  humiliation.  This  is  the  order  which  the  Spirit  con- 
stantly observes  :  "And  when  he  is  come,  he  will  reprove 
the  world  of  sin,  and  of  righteousness,  and  of  judgment. 
Of  sin,  because  they  believe  not  on  me."  John,  16  :  8,  9. 

This,  you  see,  is  the  method  he  observes ;  he  shall  re- 
prove or  convince  the  world  of  sin.  Conviction  of  sin 
has  the  same  respect  to  sanctification  as  the  blossoms  of 
trees  have  to  the  fruits  that  follow  them  ;  a  blossom  is  but 
in  order  to  a  more  perfect  and  noble  fruit.  Where  there 
are  no  blossoms  we  can  expect  no  fruit,  and  where  we 
see  no  conviction  of  sin  we  can  expect  no  conversion  to 
Christ.  Has  then  the  Spirit  of  God  been  a  Spirit  of  con- 
viction to  thee  1  Has  he  more  particularly  convinced  thee 
of  sin  because  thou  hast  not  believed  on  Christ  ]  That  is, 
has  he  shown  thee  thy  sin  and  misery  as  an  unbeliever  ] 
not  only  terrified  thy  conscience  with  more  notorious 
acts  of  sin,  but  fully  convinced  thee  of  the  state  of  sin 
that  thou  art  in  by  thy  unbelief,  which,  holding  thee  from 
Christ,  must  also  hold  thee  under  the  guilt  of  all  thy  other 
sins.  Such  a  conviction  gives  at  least  a  strong  probability 
that  God  has  given  thee  his  Spirit,  especially  when  it  re- 
mains day  and  night  upon  thy  soul,  so  that  nothing  but 
Christ  can  give  it  rest,  and  consequently  the  great  inquiry 
of  thy  soul  is  after  him. 

Evidence  2.  As  the  Spirit  of  God  lias  been  a  convincing, 
so  he  is  a  quickening  Spirit  to  all  those  to  whom  he  is  given. 
"  The  law  of  the  Spirit  of  life  in  Christ  Jesus  hath  made 
me  free  from  th'3  law  of  sin  and  death."  Rom.  8  :  2.  He 
is  the  Spirit  of  life,  that  is,  the  principle  of  spiritual  life 


Ch.  i»4.)  INDWELLING    OF    THE    SPIRIT.  401 

in  the  souls  in  which  he  dwells,  uniting  them  to  Christ,  the 
fountain  of  life ;  and  this  spiritual  life  in  believers  mani- 
fests itself  in  vital  actions  and  operations.  When  the 
Spirit  of  God  comes  into  the  soul  of  a  man  that  was  sense- 
less in  sin,  he  may  say,  "  Now  I  begin  to  feel  the  load  of 
sin,  Rom.  7  :  24 ;  now  I  begin  to  hunger  and  thirst  after 
Christ  and  his  ordinances,  1  Pet.  2:2;  now  I  begin  to 
breathe  after  God  in  spiritual  prayer."  Acts,  9:11.  Spi- 
ritual life  has  its  spiritual  senses  and  suitable  operations. 
O  think  upon  this,  you  that  cannot  feel  any  burden  in  sin 
you  that  have  no  hungerings  or  thirstings  after  Christ ; 
how  can  the  Spirit  of  God  be  in  you  1  There  may  at 
times  be  much  deadness  in  the  hearts  of  Christians,  but 
this  is  not  always  ;  and  when  it  is  so  with  them  they  com- 
plain of  it  as  their  greatest  affliction,  their  spirits  are  nol 
easy  and  at  rest. 

Evidence  3.  Those  to  whom  God  gives  his  Spirit  have  a 
tender  sympathy  with  all  the  interests  of  Christ.  This  must 
be  so  if  the  Spirit  which  is  in  Christ  dwells  also  in  their 
heart.  This  is  a  plain  case ;  even  in  nature  itself,  the 
members  of  the  same  body  being  animated  by  the  same 
spirit  of  life,  "  whether  one  member  suffer,  all  the  mem- 
bers suffer  with  it;  or  one  member  be  honored,  all  the 
members  rejoice  with  it.  Now  ye  are  the  body  of  Christ, 
and  members  in  particular."  1  Cor.  12  :  26,  27.  For  as 
Christ,  the  head  of  that  body,  is  touched  with  a  tender 
feeling  of  the  troubles  of  his  people — he  is  persecuted 
when  they  are  persecuted,  Acts,  9  :  4 — so  they  that  have 
the  Spirit  of  Christ  in  them  cannot  be  without  a  deep 
sense  of  the  reproach  done  to  Christ :  this  is  as  it  were 
a  sword  in  their  bones.  Psalm  42  :  10.  If  his  public  wor- 
ship cease,  or  the  assemblies  of  his  people  are  scattered, 
it  cannot  but  go  to  the  hearts  of  all  who  have  the  Spirit 
of  Christ.  Those  that  have  the  Spirit  of  Christ  io  not 
more  earnestly  long  after  any  thing  than  the  advancement 
of  Christ's  interest  in  the  earth.  Psalm  45  :  3,  4  Paul 


402  THE  METHOD  OF  GRACE.  ( C'h.  1M. 

rejoiced  that  Christ  was  preached  though  his  otvn  afflic- 
tions were  increased,  Phil.  1  : 16,  18,  and  John  that  Christ 
increased  though  he  himself  decreased ;  therein  was  his 
joy  fulfilled.  John,  3  :  29.  So  certainly  the  concerns  of 
Christ  will  touch  the  heart  which  is  the  habitation  of  his 
Spirit.  I  cannot  deny  that  even  a  good  Baruch  may  geek 
great  things  for  himself,  and  be  too  much  swallowed  up 
in  his  own  concerns  when  God  is  plucking  up  and  break- 
ing down.  Jer.  45  :  4,  5.  But  this  is  only  the  influence 
of  a  temptation  :  the  true  spirit  of  a  believer  inclines  him 
to  sorrow  and  mourning  when  things  are  in  this  state . 
"  Go  through  the  midst  of  the  city,  through  the  midst  of 
Jerusalem,  and  set  a  mark  upon  the  foreheads  of  the  men 
that  sigh  and  that  cry  for  all  the  abominations-  that  be 
done  in  the  midst  thereof."  Ezek.  9:4.  O  reader,  is  it 
thus  with  thee  1  Dost  thou  sympathize  with  the  affairs  of 
Christ  in  the  world  1  or  carest  thou  not  which  way  things 
go  with  the  people  of  God  and  the  Gospel  of  Christ,  so 
long  as  thine  own  affairs  prosper  and  things  are  well 
with  thee  1 

Evidence  4.  The  Spirit  of  God  mortifies  and  subdues  the 
corruptions  of  the  soul  in  which  he  resides.  The  Spirit  lust- 
eth  against  the  flesh,  Gal.  5  :  17,  and  believers,  through 
the  Spirit,  mortify  the  deeds  of  the  body.  Rom.  8  :  13. 
This  is  one  special  part  of  his  sanctifying  work.  I  do  not 
say  he  subdues  sin  in  believers  that  it  shall  never  trouble 
or  defile  them  any  more  :  no,  that  freedom  belongs  to  the 
perfect  state  in  heaven,  but  its  dominion  is  taken  away 
though  its  life  be  prolonged  for  a  season.  It  lives  in  be- 
lievers still,  but  not  upon  provision  they  willingly  make 
to  fulfil  the  lust  of  it.  Rom.  13  :  14.  The  design  of 
every  believer  is  coincident  with  that  of  the  Spirit,  to 
destroy  and  mortify  corruption.  They  long  after  the  ex- 
tirpation of  it,  and  are  daily  in  the  use  of  all  sanctified 
means  to  destroy  it ;  the  workings  of  their  corruption  are 
the  affliction  of  their  souls  :  "  O  wretched  man  that  I  am  ! 


Ch  24.)  INDWELLING    OF    THE    SPIRIT.  403 

who  shall  deliver  me  from  the  body  of  this  death  V  Rom. 
7  :  24.  And  there  is  no  one  thing  that  sweetens  the 
thoughts  of  death  to  believers,  except  the  sight  and  full 
enjoyment  of  God,  more  than  their  expected  deliverance 
from  sin. 

Evidence  5.  Wherever  Hie  Spirit  of  God  dwells  in  the 
way  of  sandificaiion  he  is  the  Spirit  of  prayer  and  suppli- 
cation. "  Likewise  the  Spirit  also  helpeth  our  infirmities : 
^br  we  know  not  what  we  should  pray  for  as  we  ought ; 
but  the  Spirit  itself  maketh  intercession  for  us  with  groan- 
ings  which  cannot  be  uttered."  Rom.  8  :  26.  Wherever 
he  is  as  the  Spirit  of  grace,  he  is  also  as  the  Spirit  of  sup- 
plication. Zech.  12  :  10.  His  praying  and  his  sanctifying 
influences  are  undivided.  He  helps  them  before  they  pray 
by  kindling  their  desires  and  affections  :  he  helps  them 
in  prayer  by  supplying  subjects  of  request  to  them,  teach- 
ing them  what  they  should  ask  of  God :  he  assists  them 
in  the  manner  of  prayer,  supplying  them  with  suitable 
affections,  and  helping  them  to  be  sincere  in  all  their  de- 
sires to  God.  He  humbles  their  pride  and  dissolves  the 
hardness  of  their  hearts ;  out  of  deadness  makes  them 
lively ;  out  of  weakness  makes  them  strong.  He  assists 
the  spirits  of  believers  after  prayer,  giving  them  faith  and 
patience  to  believe  aud  wait  for  returns  and  answers  to 
their  prayers.  O  reader,  reflect  upon  thy  duties ;  consider 
what  spirituality,  sincerity,  humility,  broken-heartedness 
and  melting  affections  after  God  are  to  be  found  in  them. 
Is  it  so  with  thee  ?  Or  dost  thou  hurry  over  thy  duties  as 
an  interruption  to  thy  business  and  pleasures  1  Are  they 
an  ungrateful  task  imposed  upon  thee  by  God  and  thy 
own  conscience  ]  Are  there  no  hungerings  and  thirstings 
after  God  in  thy  soul  ]  Or  if  there  is  pleasure  arising 
to  thee  out  of  prayer,  is  it  from  the  ostentation  of  thy 
gifts  ?  If  it  be  so,  reflect  upon  the  carnal  state  of  thy 
heart ;  these  things  do  not  show  the  Spirit  of  grace  and 
supplication  to  be  given  thee. 


404  THE    METHOD    OF    GRACE.  ( Ch.  S4 

Evidence  6.  There  is  a  heavenly,  spiritual  frame  of 
mind,  evidencing  the  indwelling  of  the  Spirit.  "  For  they 
that  are  after  the  flesh  do  mind  the  things  of  the  flesh ; 
but  they  that  are  after  the  Spirit,  the  things  of  the  Spirit. 
For  to  be  carnally-minded  is  death ;  but  to  be  spiritually- 
mhided  is  life  and  peace."  Rom.  8  :  5,  6.  By  the  mind, 
understand  the  reasonings,  the  fears  and  pleasures  of  the 
soul  which  follow  the  meditations  of  the  mind.  If  these 
are  ordinarily  and  habitually  exercised  about  earthly 
things,  then  is  the  frame  and  state  of  the  man  carnal  and 
earthly..  If  God,  Christ,  heaven  and  the  world  to  come 
engage  the  affections  of  the  soul,  and  the  temper  of  such 
a  soul  is  spiritual,  and  the  Spirit  of  God  dwells  there  ; 
this  is  the  life  of  the  regenerate.  "  Our  conversation  is  in 
heaven."  Phil.  3  :  20.  Such  a  frame  is  life  and  peace  :  a 
serene,  placid,  and  most  comfortable  life.  No  pleasures 
on  earth,  no  gratifications  of  the  senses  relish  as  spiritual 
things  do.  Consider,  therefore,  which  way  thy  heart  or- 
dinarily works,  especially  in  thy  hours  of  retirement. 
David  could  say,  "  How  precious  are  thy  thoughts  unto 
me,  O  God  !  how  great  is  the  sum  of  them  !  If  I  should 
count  them,  they  are  more  in  number  than  the  sand  : 
when  I  awake,  I  am  still  with  thee."  Psa.  139  :  17,  18. 
Yet  it  must  be  acknowledged,  for  the  relief  of  weaker 
Christians,  that  there  is  a  great  diversity  in  this  respect 
among  the  people  of  God.  For  the  strength  and  con- 
stancy of  a  spiritual  mind  result  from  the  depth  and  im- 
provement of  sanctification :  the  more  grace,  the  more 
evenness,  spirituality  and  constancy  there  is  in  the  mo- 
tions of  the  heart  after  God.  The  minds  of  weak  chris 
tians  are  more  easily  entangled  in  earthly  vanities  and 
diverted  by  inward  corruptions ;  yet  still  there  is  a  spi- 
ritual inclination  arid  bent  of  their  hearts  towards  God ; 
and  the  vanity  and  corruption  which  hinder  their  com 
munion  with  him  are  their  greatest  grief. 

Evidence  7.    Those  to  whom  the  Spirit  of  grace  is  given 


Ch.24.)  IJXDWELLINti    OF    THE    SPIRIT.  405 

are  led  by  tlie  Spirit.  "  As  many  as  are  led  by  the  Spirit 
of  God,  they  are  the  sons  of  God."  Rom.  8  :  14.  Sanc- 
tified souls  give  themselves  up  to  the  government  of  the 
Spirit,  obey  his  voice,  ask  his  direction,  and  deny  the  so- 
licitations of  flesh  and  blood  in  opposition  to  him,  Gal. 
1:16;  and  they  that  do  so  are  the  sons  of  God.  It  is 
the  office  of  the  Spirit  to  guide  us  into  all  truth,  and  it  is 
our  great  duty  to  follow  his  guidance.  Hence  it  is  that 
in  all  undertakings  the  people  of  God  so  earnestly  beg 
counsel  from  him.  "  Lead  me,  O  Lord,  in  thy  righteous- 
ness because  of  mine  enemies ;  make  thy  way  straight 
before  my  face."  Psa.  5  :  8.  They  dare  not  lean  to  their 
own  understandings;  they  dare  not  neglect  duty  nor 
commit  sin  against  the  convictions  of  their  own  con- 
sciences. Though  sufferings  be  unavoidable  in  that  path 
of  duty,  when  they  have  balanced  duties  with  sufferings 
the  conclusion  will  be,  it  is  better  to  obey  God  than  man, 
the  dictates  of  the  Spirit  rather  than  flesh  and  blood. 

But  before  I  leave  this  point  I  reckon  myself  a  debtor 
to  weak  Christians,  arid  shall  endeavor  to  give  satisfac- 
tion to  some  doubts  and  fears  with  which  their  minds  are 
ordinarily  entangled  in  this  matter ;  for  it  is  a  very  plain 
case  that  many  souls  have  the  presence  and  sanctifica- 
tion  of  the  Spirit  without  the  evidence  and  comfort 
thereof. 

Objection  1.  I  greatly  fear  the  Spirit  of  God  is  not  in 
me,  because  of  the  great  darkness  which  clouds  my  soul  ; 
for  I  read  that  he  enlightens  the  soul  which  he  inhabits. 
"  The  anointing  which  ye  have  received  of  him  abideth 
in  you,  arid  ye  need  not  that  any  man  teach  you,  but  as 
the  same  anointing  teacheth  you  of  all  things."  1  John, 
2:27.  But  alas,  my  understanding  is  weak  and  cloudy,  1 
have  need  to  learn  of  the  meanest  of  God's  people  :  this 
only  I  know,  that  I  know  nothing  as  I  ought  to  know. 

Answer.  Two  things  are  to  be  regarded  in  spiritual 
knowledge ;  namely,  its  quantity  and  its  efficacy.  Your 


406  THE    METHOD    OF    GRACE.  (Ch.  24 

condition  does  not  so  much  depend  upon  the  measure  of 
knowledge ;  for  perhaps  you  are  under  many  disadvan- 
tages, and  want  those  helps  and  means  of  increasing 
knowledge  which  others  enjoy.  It  may  be  you  have 
wanted  education,  or  been  encumbered  by  cares  of  the 
world,  which  have  allowed  you  little  leisure  for  the  im- 
provement of  your  mind.  But  if  that  which  you  know  is 
turned  into  practice,  Col.  1  :  9,  10 ;  if  it  influence  your 
heart  and  transform  your  affections  into  a  spiritual  frame, 
2  Cor.  3  :  17,  18;  if  your  ignorance  humble  you  and  drive 
you  to  God  for  knowledge,  one  drop  of  such  knowledge 
of  Christ  and  yourselves  is  worth  more  than  a  sea  of  un- 
sanctified  and  speculative  knowledge.  Though  you  know 
but  little,  that  little,  being  sanctified,  is  of  great  value. 
Though  you  know  but  little,  time  was  when  you  knew 
nothing  of  Jesus  Christ  or  the  state  of  your  soul.  In  a 
word,  though  you  know  but  little,  that  little  will  be  in- 
creasing like  the  morning  light,  which  shineth  more  and 
more  unto  the  perfect  day.  Prov.  4  :  18.  If  thou  knowest 
so  much  as  brings  thee  to  Christ,  thou  shalt  shortly  be 
where  thy  knowledge  shall  be  as  the  light  at  noon-day. 

Object.  2.  I  sometimes  find  my  heart  raised  and  my 
affections  melted  in  duties,  but  I  fear  it  is  not  from  the, 
Spirit  of  God :  could  I  be  assured  those  motions  of  my 
heart  were  from  the  Spirit  of  grace,  and  not  merely  a 
natural  thing,  it  would  be  satisfaction  to  me. 

Ans.  Consider  whether  the  ground  of  your  doubting 
is  that  you  take  pains  in  the  way  of  meditation,  prayer 
and  other  duties,  to  bring  your  hearts  to  relish  the  things 
of  God ;  whereas,  it  may  be,  you  expect  your  spiritual 
? comforts  should  flow  in  upon  you  spontaneously,  with- 
out any  pains  of  yours.  Here  may  be  a  great  mistake  ; 
for  the  Spirit  of  God  works  in  the  natural  method  in 
which  affections  are  raised,  and  makes  use  of  such  duties 
as  meditation  and  prayer.  Ezek.  36  :  37.  So  David  was 
forced  to  chide  his  own  heart.  Psa.  42  :  5.  Thy  comfort 


Ch.  24.)  INDWELLING    OF  *  THE    SPIRIT.  407 

may  neveitheless  be  the  fruit  of  the  Spirit,  because  God 
makes  it  grow  upon  thy  duties. 

Take  this  also  as  a  sure  rule,  Whatsoever  rises  from 
self,  always  terminates  in  self.  This  stream  cannot  be 
carried  higher  than  the  fountain;  if  therefore  thy  aim  in 
striving  for  affection  in  duty  be  only  to  win  applause 
from  men,  this  is  the  fruit  of  a  very  corrupt  and  hypo- 
critical nature  ;  but  if  thy  heart  be  melted  in  the  sense 
of  the  evil  of  sin,  in  order  to  the  mortification  of  it;  and 
under  the  apprehensions  of  the  free  grace  of  God  in  the 
pardon  of  sin,  in  order  to  engage  thy  soul  more  firmly  to 
him  ;  if  these  be  thy  designs,  never  reject  them  as  the 
mere  fruits  of  nature.  A  carnal  root  cannot  bring  forth 
such  fruits  as  these. 

Object.  3.  On  the  contrary,  spiritual  deadness  and  in- 
disposition to  duties,  those  especially  which  are  more 
secret,  spiritual,  and  self-denying  than  others,  is  the 
ground  upon  which  many  who  are  yet  truly  gracious 
doubt  the  indwelling  of  the  Spirit  in  them.  O,  says  such 
a  one,  if  the  Spirit  of  God  be  in  me,  why  is  it  thus  1 
Could  my  heart  be  so  dead  and  averse  to  spiritual  du- 
ties ]  No ;  these  things  would  be  my  meat  and  my 
drink,  the  delight  and  pleasure  of  my  life. 

Ans.  These  things  are  indeed  sad,  and  show  thy  heart 
co  be  out  of  frame,  as  the  body  is  when  it  cannot  relish 
the  most  desirable  meats  or  drinks.  But  the  question  is, 
how  thy  soul  behaves  in  such  a  condition  1  whether  this 
be  easy  or  burdensome  to  be  borne  by  thee  ?  and  if  thou 
complain  under  it  as  a  burden,  then  what  pains  thou 
takest  to  get  rid  of  it  1 

Know  also  that  there  is  a  great  difference  between  spi- 
ritual death  and  spiritual  deadness ;  the  former  is  the  state 
of  the  unregenerate,  the  latter  is  the  complaint  of  many 
thousand  regenerate  souls  :  if  David  had  net  felt  it  as 
well  as  thee,  he  would  never  have  cried  out  nine  times  in 
the  compass  of  one  psalm,  "Quicken  me,  quicken  me." 


408  THE    METHOD    OF    GRACE.  rCh.  24. 

Besides,  it  is  not  so  always  with  thee  ;  there  are  sea 
sons  wherein  the  Lord  breaks  in  upon  thy  heart  and 
sets  thy  soul  at  liberty ;  to  which  times  thou  wilt  do  well 
to  have  an  eye  in  these  cloudy  days. 

Object.  4.  But  the  Spirit  of  God  is  the  comforter  as 
well  as  a  sanctifier :  he  not  only  enables  men  to  believe 
but  after  they  believe  he  seals  them.  Eph.  1  :  13.  But  I 
walk  in  darkness,  and  am  a  stranger  to  the  sealing  and 
comforting  work  of  the  Spirit.  How  therefore  can  I 
imagine  the  Spirit  of  God  dwells  in  me,  who  go  from 
day  to  day  in  the  bitterness  of  my  soul,  mourning  as 
without  the  sun  1 

Ans.  There  is  a  twofold  sealing  and  comfort.  The 
Spirit  seals  both  in  the  work  of  sanctification  and  in  giv- 
ing evidence  of  that  work.  Thou  mayest  be  sealed  in 
the  first  whilst  thou  art  not  yet  sealed  in  the  second 
sense.  If  so,  thy  condition  is  safe,  though  it  be  at  present 
uncomfortable.  And  as  to  comfort,  that  also  is  of  two 
sorts,  in  the  root,  or  in  the  fruit ;  "  Light  is  sown  for  the 
righteous,"  Psalm  97: 11,  though  the  harvest  to  gather 
in  that  joy  be  not  yet  come.  There  are  many  other  ways 
besides  that  of  comfort,  whereby  the  indwelling  of  the 
Spirit  may  evidence  itself  in  thy  soul :  if  he  do  not  enable 
thee  to  rejoice,  yet  if  he  enable  thee  sincerely  to  mourn 
for  sin ;  if  he  do  not  enlarge  thy  heart  in  comfort,  yet  if 
lie  humble  and  purify  thy  heart  by  sorrows  ;  if  he  deny 
tfiee  the  assurance  of  faith  and  yet  give  thee  the  depend- 
ence of  faith,  thou  hast  no  reason  to  call  in  question  or 
deny  the  indwelling  of  the  Spirit  in  thee. 

Object.  5.  But  the  apostle  says,  they  that  walk  in  the 
Spirit  do  not  fulfil  the  lusts  of  the  flesh,  Gal.  5:16;  but  I 
find  myself  entangled  and  frequently  overcome  by  them  ; 
therefore  1  fear  the  Spirit  of  God  is  not  in  me. 

Ans.  It  «is  possible  the  ground  of  your  doubt  may  be 
your  mistake  of  the  true  meaning  of  that  scripture.^  It  is 
not  the  apostle's  meaning  that  sin  in  believers  does  not 


Oh.  24.)  INDWELLING    OF    THE    SPIRIT.  409 

work  and  oftentimes  overcome  them  ;  for  then  he  would 
contradict  himself  where  he  complains,  "  But  1  see  an- 
other law  in  my  members  warring  against  the  law  of  rny 
niind,  and  bringing  me  into  captivity  to  the  law  of  siri 
which  is  in  my  members."  Rom.  7  :  23.  Two  things  are 
meant  by  the  expression,  "  Ye  shall  not  fulfil  the  lusts  of 
th-e  flesh."  One  is,  that  the  principle  of  grace  will  give  a 
check  to  sin  in  its  first  motions  before  it  come  to  its  ma- 
turity ;  it  shall  never  be  able  to  gain  the  full  consent  of 
the  will,  as  it  does  in  the  unregenerate.  The  other  mean- 
ing is,  that  if,  notwithstanding  all  the  opposition  grace 
makes  to  hinder  the  commission  of  sin,  it  yet  prevails 
and  breaks  forth  into  action  ;  yet  such  acts  of  sin,  as  they 
are  not  committed  without  regret,  so  they  are  followed 
with  sorrow  and  true  repentance.  And  those  very  sur- 
prisals  of  sin  at  one  time  are  made  warnings  to  prevent 
it  at  another  time.  If  it  be  so  with  thee,  thou  dost  not  ful- 
fil the  lusts  of  the  flesh. 

And  now,  reader,  if  upon  examination  of  thy  heart  by 
these  rules  the  Lord  shall  help  thee  to  discern  the  saving 
work  of  the  Spirit  upon  thy  soul  and  thine  interest  in 
Christ,  what  a  happy  man  art  thou !  what  pleasure  will 
Arise  to  thy  soul  from  such  a  discovery  !  Look  upon 
ihine  heart  as  it  is  at  present,  or  comparatively  with  what 
5 nee  it  was  and  others  still  are,  and  thou  wilt  find 
enough  to  transport  thy  soul  within  thee.  Certainly  this 
is  the  most  glorious  piece  of  workmanship  that  ever  God 
wrought  upon. any  man.  Eph.  2  : 10.  The  Spirit  of  God 
is  come  down  from  heaven  and  hath  hallowed  thy  soul 
to  be  a  temple  for  himself  to  dwell  in ;  as  he  hath  said, 
"  I  will  dwell  in  them,  and  walk  in  them  ;  and  I  will  be 
their  God,  and  they  shall  be  my  people."  -2  Cor,  G  :  16 
Moreover,  this  gift  of  the  Spirit  is  a  sure  pledge  and 
earnest  of  thy  future  glory.  Time  wras  when  there  was 
no  such  work  upon  thy  soul ;  and,  considering  the  frame 
and  temper  of  it,  the  total  aversion  and  rooted  enmity  in 

Met h 3d  of  Grace.  Jg 


410  TUB   METHOD    Of  GKACS* 


it.  it  is  *  wonder  of  wonders  that  ever  such  a  work  should 
be  wrought  in  such  a  heart  as  thine  ;  that  ever  the  Spirit 
of  God,  who  is  pore  and  perfect  holiness,  should  choose 
such  an  unclean,  abominable  heart  to  frame  an  habitation 
lor  himself  to  dwell  in ;  to  say  of  thy  soul  as  he  once  said 
of  the  material  temple  at  Jerusalem,  "The  Lord  hath 
choaon  it,  he  hath  desired  it  for  his  habitation.  This  m 
my  rest  lor  ever :  here  will  I  dwell ;  for  I  have  dew- 
ed*." Psalm  132:13,  14.  Owhat  hath  God  done  far 
thysovL 

Think,  reader,  and  think  again :  Are  there  not  many 
thousands  in  die  worid  of  more  amiable  dispositions  than 
thyself,  whom  yet  the  Spirit  of  God  passes  by»  leaving 
tham  as  tabernacles  lor  Satan  to  dwell  in I  Such  a 
one  thou  wast,  and  hadst  still  remained,  if  God  had  not 
wrought  for  thee  beyond  all  the  expectations  and  desires 
of  thine  own  heart.  O  bless  God  that  you  have  received 
not  die  spirit  of  the  world,  but  the  Sprit  which  is  of 
God ;  that  you  may  know  the  things  which  are  freely 
given  unto  you  of  God. 


CHAPTER    XXV. 

THE   NSW   CKKATT&S. 

Tkfrrfort  if  a*y  man  be  t»  Cifcri*/,  le  u  a  *&c  creaiwrt. 
old  Ming*  are  passed    aicay  ;  lekold,   aU   thing*   are 
2Cor.5:17. 


You  have  seen  one  trial  of  an  interest  in  Christ,  in  our 
last  discourse,  by  the  indwelling  of  the  Spirit.    We  have 

here  an   :her  fr.im  one  of:  he  rrea:es:  ejects  of  the  Spirit 


Ch.23.)  THE    NEW    CREATURE.  411 

upon  our  souls ;  namely,  his  work  of  new  creation  :  "  If 
any  man  be  in  Christ,  he  is  a  new  creature/'  The  apoi- 
I  scope  in  the  context  is  to  dissuade  Christians  from  a 
«nful  partiality  in  respect  to  men  ;  that  they  should  not 
regard  them  after  the  manner  of  the  world,  according 
external  differences,  but  according  to  their  real  internal 
worth  and  excellence.  This  he  presses  by  two  argume 
one  drawn  from  the  end  of  Christ's  death,  which  was  to 
take  off  our  minds  from  those  selfish  designs  by  which 
the  world  is  swayed;  the  other  drawn  from  the  n&a 
ipint  by  which  believers  are  actuate/L  They  that  are  in 
Christ  are  to  judge  and  measure  all  things  by  a  new 
rule :  "  If  any  man  be  in  Christ,  he  is  a  new  creature, 
old  things  are  passed  away ;"  as  if  he  had  said,  we  have 
done  with  the  low,  selfish  spirit  of  the  world,  which  was 
wholly  governed  by  carnal  interest ;  we  are  now  to  judge 
by  a  new  rule,  to  be  actuated  from  a  new  principle,  aim 
at  a  new  and  more  noble  end,  "  Behold,  all  things  are 
oeeome  new." 

1.  We  have  here  the  great  question  to  be  determined, 
Whether  a  man  be  in  Christ  1  a  question  upon  the  detw 
mination  of  which  we  must  stand  or  fall  for  ever.  By  be- 
ing in  Christ  the  apostle  does  not  mean  the  general  pro- 
fession of  Christianity,  which  gives  a  man  the  reputation 
of  an  interest  in  him  ;  but  an  interest  in  him  by  vital  unkm 
with  his  person  and  participation  of  his  benefits.    This  is 
the  question  to  be  determined,  than  which  nothing  can 
be  more  solemn  and  important. 

2.  We  have  the  rule  by  which  this  great  question  may 
be  determined,  namely,  Tfie  new  creation  :  "  If  any  man  be 
in  Christ,  he  is  a  new  creature."  By  this  rule  all  claims  to 
an  interest  in  Christ  are  to  be  examined.  If  any  man — be 
he  high  or  low,  learned  or  illiterate,  young  or  old,  if  he 
pretend  interest  in  Christ,  this  is  the  standard  by  which 
he  must  be  tried  :  if  he  be  in  Christ  he  is  a  new  creature  ; 
and  if  he  be  not  a  new  creature,  he  is  not  in  Christ,  let  his 


412  THE    METHOD    OF    GRACE.  (Ch.25 

endowments,  confidence  and  reputation  be  what  they 
will.  A  new  creature,  not  physically,  he  is  the  same  per- 
son he  was ;  but  renewed  by  gracious  principles  impart- 
ed from  above,  which  sway  him  and  guide  him  in  another 
manner  and  to  another  end  than  ever  he  acted  before; 
and  these  gracious  principles  not  being  educed  out  of  any 
thing  pre-existent  in  man,  but  imparted  from  above,  are 
called  "a  new  creature."  This  is  the  rule  by  which  our 
claim  to  Christ  must  be  determined. 

3.  This  rule  is  here  more  particularly  explained.  "  Old 
things  are  passed  away ;  behold,  all  things  are  become 
new."  He  satisfies  not  himself  to  express  it  in  general 
terms,  by  telling  us  the  man  in  Christ  must  be  a  new 
creature ;  but  more  particularly  he  shows  us  what  this 
new  creature  is :  "  Old  things  are  passed  away — all 
things  are  become  new." 

By  old  things  he  means  all  those  principles  and  lusts 
belonging  to  the  carnal  state,  or  the  old  man :  all  these 
are  passed  away;  not  perfectly,  but  in  part  at  present, 
and  wholly  in  hope  and  expectation  hereafter. 

"  All  things  are  become  new."  He  means  not  that  the 
old  faculties  of  the  soul  are  abolished  and  new  ones  ere 
ated  in  their  room  ;  but  as  our  bodies  may  be  said  to  be 
new  bodies  by  reason  of  the  endowments  to  be  bestow- 
ed upon  them  in  their  resurrection,  so  our  souls  are  now 
renewed  by  the  imparting  of  new  principles  to  them  in 
the  work  of  regeneration. 

These  two  parts,  the  passing  away  of  old  things  and 
the  renewing  of  all  things,  comprise  the  whole  of  sanc- 
tification,  which  in  other  scriptures  is  expressed  by 
equivalent  phrases  :  sometimes  by  putting  off  the  old 
and  putting  on  the  new  man,  Eph.  4  :  24;  sometimes  by 
dying  unto  sin  and  living  unto  righteousness,  Rom.  6  :  11, 
which  is  the  same  thing  the  apostle  here  intends  by  the 
passing  away  of  old  things  and  making  all  things  new. 
And  because  this  is  the  most  excellent  and  glorious  work 


Ch  25O  THE    NEW    CREATURE.  413 

of  the  Spirit  wrought  upon  man  in  this  world,  the  apostle 
asserts  it  with  a  note  of  special  remark  and  observation 
"  Behold  /"  Behold  and  admire  this  surprising,  marvel 
lous  change  which  God  has  made  upon  men  ;  they  are 
come  out  of  darkness  into  his  marvellous  light,  1  Pet- 
2 :  9,  out  of  the  old,  as  it  were,  into  a  new  world,  "  Be 
hold,  all  things  are  become  new."  Hence 

God's  creating  of  a  new  supernatural  work  of  grace  in  the 
soul  of  any  man  is  infallible  evidence  of  a  saving  inte 
rest  in  Jesus  Christ. 

Suitable  hereto  are  those  words  of  the  apostle,  "  Bui 
ye  have  not  so  learned  Christ ;  if  so  be  that  ye  have 
heard  him,  and  have  been  taught  by  him,  as  the  truth  is 
in  Jesus  :  that  ye  put  off  concerning  the  former  conver- 
sation, the  old  man,  which  is  corrupt  according  to  the  de 
ceitful  lusts,  and  be  renewed  in  the  Spirit  of  your  mind ; 
and  that  ye  put  on  the  new  man,  which  after  God  is  created 
in  righteousness  and  true  holiness."  Eph.4:20-24.  Where 
we  have,  in  other  words  of  the  same  import,  the  very 
selfsame  description  of  the  man  that  is  in  Christ  which 
the  apostle  gives  us  in  this  text.  It  will  be  necessary  to 
show  why  the  regenerating  work  of  the  Spirit  is  called 
a  new  creation ; — in  what  respect  every  soul  that  is  in 
Christ  is  renewed  or  made  a  new  creature  ; — what  are 
the  remarkable  properties  of  this  new  creature  ; — the 
necessity  of  this  new  creation  to  all  that  are  in  Christ ; — 
how  this  new  creation  evidences  our  interest  in  Christ, 
and  then  apply  the  whole. 

I.    WHY    THE    REGENERATING  WORK    OF    THE    SpIRtT     IS 

CALLED  A  NEW  CREATION.  And  the  reason  of  this  appel- 
lation is  the  analogy  which  is  found  between  the  work  of 
regeneration  and  God's  work  in  the  first  creation. 

1.  The  same  almighty  Author  who  created  the  world 
creates  this  work  of  grace  in  the  soul  of  man.  "  God, 
who  commanded  the  light  to  shine  out  of  darkness,  hath 


414  THE  METHOD  OF  GRACE.  (Ch.2&, 

shined  in  our  hearts  to  give  the  light  of  the  knowledge 
of  the  glory  of  God  in  the  face  of  Jesus  Christ."  2  Cor. 
4  :  6.  The  same  powerful  word  which  created  the  natu- 
ral, creates  also  the  spiritual  light.  It  is  as  absurd  for 
any  man  to  say,  I  make  myself  to  repent  or  believe,  as 
it  is  to  say,  I  made  myself  to  exist. 

2.  The  first  thing  that  God  created  in  the  natural  world 
was  light,  Gen.  1:3;  and  the  first  thing  which  God  cre- 
ates in  the  new  creation  is  the  light  of  spiritual  know- 
ledge. "  And  have  put  on  the  new  man,  which  is  renewed 
in  knowledge  after  the  image  of  him  that  created  him." 
Col.  3  :  10. 

3.  Creation  is  out  of  nothing.  It  requires  no  pre-exist- 
ent  matter ;  it  does  not  bring  one  thing  out  of  another, 
but  something  out  of  nothing ;  it  gives  a  being  to  that 
which  before  had  no  being.  So  it  is  also  in  the  new  crea- 
tion. "  Who  hath  called  you  out  of  darkness  into  his  mar- 
vellous light ;  which"  in  time  past  were  not  a  people,  but 
are   now  the  people   of  God  ;  which  had  not  obtained 
mercy,  but  now  have  obtained  mercy."   1  Peter,  2  :  9,  10. 
The  work  of  grace  is  not  educed  out  of  the  power  and 
principles  of  nature,  but  is  a  pure  work  of  creation.  The 
heathen  philosophers  could  neither  understand  nor  ac- 
knowledge the  creation  of  the  world,  because  it  was  re- 
pugnant to  the  maxim,  out  of  nothing  nothing  can  be 
made.  Thus  did  they  mistake  through  their  reasonings  ; 
and  after  the  same  manner  some  great  pretenders  to  rea- 
son among  us,  declare  it  an  absurdity  to  affirm  that  the 
work  of  grace  is  not  virtually  contained  in  nature. 

4.  The  efficacy  of  the  Spirit  of  Go d  gave  the  world  its 
being  by  creation,  Gen.  1:2;  the  Spirit  of  God  moved 
upon  the  face   of  the  waters  ;  it  hovered  over  chaos  as 
the  wings  of  a  bird  over  her  eggs,  as  the  same  word  13 
rendered,  Dent.  32  :  11,  imparting  to  the  rude  mass  a 
quickening  influence.    So  in  the  new  creation  a  quicken- 
ing influence  must  come  from  the  Spirit   of  God.    "  So 


Ch.  CJ5.)  THE    NEV&     CREATURE.  415 

is  every  one    that  is  born  of  the    Spirit. "    John,  3  :  8. 
"  That  which  is  born  of  the  Spirit  is  spirit,"  ver.  6. 

5.  The  word  of  God  was  the  instrument  of  the  first 
creation.    "  By  the  word  of  the  Lord  were  the  heavens 
made ;    and  all  the  host  of  them  by  the  breath  of  his 
mouth.  For  he  spake,  and  it  was  done  ;  he  commanded, 
and  it  stood  fast."  Psalm  33  :  6,  9.    The  word  of  God  is 
also  the  instrument  of  the  new  creation  in  man.  "  Being 
born  again,  not  of  corruptible  seed,  but  of  incorruptible, 
by  the  word  of  God,  which  liveth  and  abideth  for  ever/' 
1  Peter,  1  :  23.    So  James,  1  :  18,  "  Of  his  own  will  be- 
gat he  us  with  the  word  of  truth."   Of  his  own  will,    that 
was  the  impulsive  cause  :  with  the  word  of  truth,     that 
was  the  instrumental  cause.  Great  respect  and  honor,  love 
and  delight  is  due  to   the  word  upon  this  account,   that 
it  is  the  instrument  of  our  regeneration  or  new  creation. 

6.  The  same  power  wliick  created  the  world  still  sup- 
ports it  in  being  ;  the  world  owes  its  preservation  as  well 
as  its  existence  to  the  power  of  God.    So  it  is  with  the 
new  creation,  which  entirely  depends  upon  the  preserv- 
ing power  which  first  formed  it.    "  Preserved  in  Jesus 
Christ."  Jude,  1.   "  Who  are  kept  by  the  power  of  God, 
through  faith,  unto  salvation."  1  Peter,  1  :  5.  As  we  live, 
move,  and  have  our  being  in  God,  Acts,  17  :  28,  so  in  a 
spiritual  sense  we  continue  believing  and  delighting  in 
God,  without  whose  continued  influence  upon  our  souls 
we  could  do  neither. 

7.  God  surveyed  the  creation  with  complacence ;  he  be- 
held the  works  of  his  hands  and  approved  them  as  very 
good.  Gen.  1  :  31.    So  also  in  the  second  creation;  no- 
thing pleases  God  more  than  the  work  of  grace  in   his 
people.  It  is  not  an  outward  privilege  of  nature  or  gift  of 
providence  which  commends  any  man  to  God ;  circum- 
cision is  nothing,  and  uncircumcision  is  nothing,  but  anew 
creature.    Gal.  6  :  15. 

II.    We  inquire  IN  WHAT  RESPECTS  every  soul  that  is  in 
Christ  is  renewed  or  made  a  new  creature  ] 


416  THE    METHOD    OF    GRACE,  (Ch.  25 

1.  He  is  renewed  in  his  state,  for  he  passes  from  death 
to  life  in  his  justification.  1  John,  3  :  14.    He  was  con- 
demned by  the  law ;  he  is  now  justified  freely  by  grace* 
through  the  redemption  which  is  in  Christ :  he  was  under 
the  curse  of  the  first  covenant ;  he  is  now  under  the  bless- 
ing of  the  new  :  he  was  afar  off,  but  is  now  made  nigh 
unto  God  :    once  a   stranger,  now  of  the  household   of 
God.   Eph.  2  :  12,  13.    O  blessed  change  from  a  sad  to  a 
happy  condition  !   "  There  is  therefore  now  no  condemna- 
ti  m  to  them  which  are  in  Christ  Jesus."  Rom.  8:1. 

2.  Everyman  in  Christ  is  renewed  in  his  affections ; 
all   the  affections  of  his  soul  are  renewed  by  regenera- 
tion :  his  understanding  was  dark,  but  now  is  light  in  the 
Lord,   Eph.  5:8;  his   conscience  was  dead,  or  full  oi 
guilt  and  horror,  but  is  now  become  tender,  watchful,  and 
full  of  peace,  Heb.  9  :  14 ;  his  will  was   rebellious  and 
inflexible,  but  is  now  obedient  to  the  will  of  God,  Psalm 
110  :  3;  his  desires  once  pursued  vanities,  now  they  are 
set  upon  God,  Isaiah,  26  :  S  ;  his  love  doted  upon  earthly 
subjects,  now  it  is  swallowed  up  in  the  infinite  excellen- 
cies of  God  and   Christ,  Psalm  119  :  97;  his  joy  was 
once  in  trifles,  now  his  rejoicing  is  in  Christ  Jesus,  Phil. 
3:3;  his  fears  once  were  about  worldly  things,  now  God 
is  the  object  of  his  reverence,  Acts,  9:31,  and  sin  the 
object  of  his  dread,  2  Cor.  7  :  11  ;  his  expectations  were 
only  from  this  world,  but  now  are  from  that  to  come. 
Heb.  6:19.   Thus  the  soul  in  its  faculties  and  affections 
is    renewed,  and  the  members  and  senses  of  the  body 
must  be  employed  by  it  in  new  services  ;  no  more  to  be 
the  weapons  of  unrighteousness,  but  instruments  of  ser- 
vice to  Jesus  Christ.  Rom.  6  :  19. 

3.  The  man  in  Christ  is  renewed  in  his  practice.    The 
regenerate  not  being  what  they  were,  cannot  act  as  they 
once  did.   "  And  you  hath  he  quickened  who  were  dead 
in  trespasses  and  sins  ;  wherein  in  times  past  ye  walked 
according  to  the  course  of  this  world."  Eph.  2 :  1,  2,  3 


Ch.25.)  THE    NEW    CREATURE.  41? 

They  were  carried  away,  like  water  by  the  strength  ol 
the  tide,  by  the  influence  of  their  corrupt  natures  and  the 
customs  of  the  world ;  tut  the  case  is  now  altered,  So 
the  apostle  shows  believers  their  old  companions  in  sin, 
and  tells  them,  "  Such  were  some  of  you,  but  ye  are 
washed,  but  ye  are  sanctified,"  1  Cor.  6  :  11 ;  as  though 
he  had  said,  the  world  is  now  altered  with  you,  thanks 
be  to  the  grace  of  God  for  it.  This  wonderful  change 
of  practice,  whicli  is  so  remarkable  in  all  the  regenerate, 
and  immediately  consequent  upon  their  conversion,  sets 
the  world  wondering  at  them.  "  Wherein  they  think  it 
strange  that  ye  run  not  with  them  to  the  same  excess  oi 
riot,  speaking  evil  of  you."  ]  Peter,  4  :  4.  They  "  think 
it  strange."  The  original  word  signifies  to  stand  and  gaze 
as  the  hen  does  which  has  hatched  partridge  eggs,  when 
she  sees  the  chickens  she  has  brought  forth  fly  away  from 
her.  Thus  do  the  men  of  the  world  stand  amazed  to  see 
their  old  companions  in  sin,  whose  language  was  earthly, 
it  may  be  profane,  now  praying,  speaking  of  God,  hea- 
ven, and  things  spiritual,  having  no  more  to  do  with  them 
except  by  way  of  admonition  :  this  amazes  the  world 
and  makes  them  look  with  admiration  upon  the  people 
of  God. 

III.  We  are  to  inquire  into  THE  PROPERTIES  of  this  new 
creature.  O  how  little  do  we  know  of  the  nature  and  ope- 
rations of  this  new  creature  !  But  so  far  as  God  has  re- 
vealed it  to  our  weak  understandings,  we  may  speak  of  it. 

1.  The  Scripture  speaks  of  it  as  a  thing  of  great  diffi- 
culty to  be  conceived  by  man.  "  The  wind  bloweth  where 
it  listeth,  and  thou  nearest  the  sound  thereof,  but  canst 
not  tell  whence  it  cometh  arid  whither  it  goeth  :  so  is 
every  one  that  is  born  of  the  Spirit."  John,  3  :  8.  The 
origin  of  winds  is  a  great  difficulty  in  philosophy.  We 
hear  the  voice  of  the  wind,  feel  its  force,  and  see  its  ef- 
fects ;  but  neither  know  whence  it  comes  or  whither  it 
goes.  Ask  a  man,  do  you  hear  the  wind  blow  1  Yes.  Do 

18* 


418  THE    METHOD    OF    GRACE.  (Ch.  S5. 

you  feel  it  blow  T  Yes,  very  sensibly.  Do  you  see  the 
effects  of  it,  rending  and  overturning  the  trees  ]  Yes, 
very  plainly.  But  can  you  describe  its  nature  or  declare 
its  original  ?  No,  that  is  a  mystery  which  I  do  not  un- 
derstand. Just  so  it  is  with  him  that  is  born  of  the  Spirit, 
The  Holy  Spirit  of  God,  of  whose  nature  and  operations 
we  understand  but  little,  comes  from  heaven,  quickens 
and  influences  our  souls,  and  mortifies  our  lusts  by  his 
almighty  power.  These  effects  of  the  Spirit  in  us  we  ex- 
perimentally feel ;  but  how  the  Spirit  of  God  first  entered 
into  and  quickened  our  souls  we  understand  little  more 
than  how  the  bones  do  grow  in  the  womb  of  her  that  is 
with  child.  Eccles.  11  :  5.  Therefore  is  the  life  of  the 
new  creature  called  a  hidden  life.  Col.  3  :  3.  Its  nature 
is  not  only  hidden  from  carnal  men,  but  is  in  a  very  great 
measure  unknown  to  spiritual  men,  though  themselves 
are  the  subjects  of  it. 

2.  But  though  this  life  be  a  great  mystery,  yet,  so  far 
as  it  is  known  to  us,  the  new  creature  is  the  most  'beauti- 
ful and  lovely  that  ever  God  made  ;  for  the  beauty  of  the 
Lord  himself  is  upon  it.  The  new  man  is  created  after 
God.  Eph.  4  :  24.  As  the  picture  is  drawn  after  the  man, 
so  this  is  God  himself  delineated  by  the  Spirit  upon  the 
soul  of  man.  Holiness  is  the  beauty  and  glory  of  God  ; 
and  in  holiness  the  new  creature  is  created  after  God's 
own  image.  Col.  3:10.  The  regenerate  soul  hereby  be- 
comes holy,  1  John,  3:3;  not  essentially  holy,  as  God  is, 
nor  yet  efficiently  holy,  for  the  regenerate  soul  can  neither 
make  itself  nor  others  holy.  But  the  life  of  the  new  crea- 
ture resembles  the  life  of  God  in  this,  that  as  God  lives 
to  himself,  so  the  new  creature  lives  to  God  ;  as  God  loves 
holiness,  so  does  the  new  creature ;  it  is  in  these  things 
formed  after  the  image  of  God  that  created  it.  When 
God  newly  creates  the  soul  of  man  we  are  said  to  be 
"  partakers  of  the  divine  nature."  2  Pet.  1  :  4.  So  that 
nothing  can  be  communicated  to  men  which  so  beautifies 

. 


Jh.  25.)  THE    NEW    CREATURE.  419 

and  adorns  the  soul  as  this  new  creation.  Men  do  not 
resemble  God  as  they  are  noble  and  rich,  but  as  they  are 
holy.  An  awful  majesty  sits  upon  the  brow  of  the  new 
creature,  commanding  men  to  do  homage  to  it.  Mark, 
6  :  20.  Yea,  such  is  the  beauty  of  the  new  creature,  that 
Christ,  its  author,  is  also  its  admirer.  Sol.  Song,  4  :  2. 

3.  This  new  creature  is  created  in  man,  upon  the  liigk 
est  design  that  ever  any  work  of  God  was  wrought — sal- 
vation to  the  soul.  When  we  receive  the  end  of  our  faith 
we  receive  the  salvation  of  our  soul  :  as  death  is  the  end 
of  sin,  so  eternal  life  is  the  end  of  grace.    The  new  crea- 
ture, by  the  steady  direction  of  its  nature,  takes  its  course 
as  directly  to  God  and  to  heaven,  the  place  of  its  full  en- 
joyment, as  the  rivers  do  to  the  ocean ;  it  shows  itself 
made  for  God,  by  its  workings  after  him ;  and  as  salva- 
tion is  the  end  of  the  new  creature,  so  it  is  the  design  of 
him  that  created  it.    "  Now  he  that  hath  wrought  us  for 
the  self-same  thing,  is  God."  2  Cor.  5:5.    By  this  work- 
manship of  his  upon  our  souls  he  is  now  preparing  and 
making  them  meet  to  be  partakers  of  the  inheritance  of 
the  saints  in  light.  Col.  1  :  12. 

4.  This  new  creation  is  the  most  necessary  work  that 
God  ever  wrought  upon   the  soul  of  man :  the  eternal 
well-being  of  his   soul  depends  upon  it ;   and  without  it 
no  man  shall  see  God.  Heb.  12  :  14  ;  and  John,  1:3:5. 
Except  ye  be  born  again,  ye  cannot  see  the  kingdom 
of  God.    Can  you  be  saved  without  Christ?     You  know 
you  cannot.    Can  you  have  interest  in  Christ  without  the 
new  creature  ?    My  text  expressly  tells  you  it  can  never 
be  ;  for,  "  If  any  man  be  in  Christ,  he  is  a  new  creature." 
O  reader,  with    whatever   slight   thoughts    of  this  mat- 
ter, and  with  however  careless  an  eye  thou  readest  these 
lines,  yet  know  thou  must  either  be  a  new  creature  or  be 
miserable  for  ever.    If  civility  could  save  thee,  why  are 
not  the  heathen  saved  1    If  strictness  of  life  could  save 
thee,  why  did  it  not  save  the  scribes  and  pharisees  ]  Jf 


420  THE  METHOD  OF  GRACE.  (Ch.  SU 

a  high  profession  of  religion  can  save  thee,  why  did  it 
not  save  Judas,  Hymeneeus  and  Philetus  also  1  Nothing 
is  more  evident  than  this,  that  no  repentance,  obedience, 
self-denial,  prayers,  tears,  reformations  or  ordinances, 
without  the  new  creation,  avail  any  thing  to  the  salvation 
of  thy  soul.  The  blood  of  Christ  himself,  without  the  new 
creature,  never  did  and  never  will  save  any  man.  Oh 
how  necessary  a  work  is  the  new  creation  !  Circumcision 
avails  nothing,  and  uncircumcision  nothing ;  but  a  new 
creature. 

5.  The  new  creature  is  a  wonderful  creature.    There 
are  many  wonders  in  the  first  creation,     "  The  works  of 
the  Lord  are  great,  sought  out  of  all  men  that  have  plea- 
sure therein."  Psalm  111  :  2.    But  there  are  no  wonders 
in  nature  like  those  in  grace.    Is  it  not  the  greatest  won- 
der ever  seen  in  the  world,  except  the  incarnation  of  the 
Son  of  God,  to  see  the  nature  of  man  changed  as  it  is  by 
grace  I  to  see  lascivious  Corinthians  and  idolatrous  Ephe- 
sians  become  heavenly  Christians  1  to  see  a  cruel  perse- 
cuter  become  a  glorious  confessor  for  Christ  ]  Gal.  1  :  23; 
to  see  the  mind  of  man,  lately  set  in  a  strong  bent  to  the 
world,  taken  from  its  lusts  and  set  on  things  spiritual  and 
heavenly  ]    Certainly  it  was  not  a  greater  display  of  di- 
vine power  to  see  Lazarus  come  out  of  his  sepulchre, 
than  to  see  the  carnal  mind  embrace  Jesus  Christ ;  it  was 
not  a  greater  wonder  to  see  the  dry  bones  in  the  valley 
move  and  come  together,  than  it  is  to  see  a  dead  soul 
moving  to  Christ  in  the  way  of  faith. 

6.  The  new  creature  is  immortal,  and  shall  never  see 
death.  Grace  is,  in  the  soul  of  man,  a  well  of  water  spring- 
ing up  unto  eternal  life.  John,  4  :  14.    The  new  creature 
has  a  beginning  and  succession  ;  and  therefore  might  also 
have  an  end,  as  to  any  thing  in  its  own  nature.    Expe 
rience  also  shows  us  that  it  is  capable  both  of  increasing 
and  decreasing,  and  may  be  brought  nigh  unto  death. 
Rev.  3  :  2.    The  work  of  the  Spirit  in  believers  may  be 


Ch.25.)  THE    NEW    CREATURE.  421 

ready  to  die ;  but  its  perpetuity  flows  out  of  God's  cove- 
nant and  promises,  which  make  it  immortal.  When  all 
other  excellencies  in  man  go  away,  as  at  death  they  will, 
Job,  4  :  21,  this  remains  :  our  gifts,  our  friends,  our  es- 
tates may  leave  us,  but  our  graces  will  never  die ;  they 
ascend  with  the  soul  into  glory  when  death  separates  it 
from  the  body. 

7.  The  new  creature  is  heavenly.    It  is  not  born  of 
flesh,  nor  of  blood,  nor  of  the  will  of  man,  but  of  God, 
John,  1  :  13;  its  origin  is  heavenly,  it  is  spirit  bora  of 
spirit,  John,  3:6;  its  centre  is  heaven,  and  thither  are 
aJl  its  tendencies,  Psalm  63  :  8 ;  the  food  on  which  it  lives 
are  heavenly  things,  Psalm  4  :  6,  7 ;  the  object  of  all  its 
delight  is  in  heaven,  "  Whom  have  I  in  heaven  but  thee  1" 
Psalm  73  :  25.  The  expectations  of  the  new  creature  are 
all  from  heaven  ;  it  looks  for  little  in  this  world,  but  waits 
for  the  coming  of  the  Lord.  The  life  of  the  new  creature 
upon  earth  is  a  life  of  patient  waiting  for  Christ ;  his  de- 
sires and  longings  are  after  heaven.  Phil.  1  :  23.    The 
flesh  indeed  lingers,  but  the  new  creature  hastens,  and 
would  fain  be  gone.   2  Cor.  5:2.  It  is  not  at  home  while 
here ;  it  came  from  heaven,  and  cannot  find  rest  until  it 
comes  there  again. 

8.  The  new  creature  is  active.    No  sooner  is  it  born 
but  it  is  acting.  "  Behold  he  prayeth  !"  Acts,  9  :  10.    Ac- 
tivity is  its  very  nature.     "  If  we  live  in  the  Spirit,  let  us 
also  walk  in  the  Spirit.'*  Gal.  5  :  25.    Nor  is  it  to  be  won 
dered  at  that  it  should  be  always  active,  seeing  activity 
in  obedience  was  the  end  for  which  it  was  created.  "  For 
we  are  his  workmanship,  created  in  Christ  Jesus  unto 
good  works,"  E  ph.  2  :  10 ;  and  he  that  acts  in  religion 
'from  this  principle  of  the  new  nature,  will  delight  to  do 
the  will  of  God,  and  find  the  sweetest  pleasure  in  the 
paths  of  duty. 

9.  The  new  creature  is  thi  iving;  growing  from  strength 
to  strength,  1  Pet.  2  :  2,  and  changing  from  glory  to  glo 


422  THE    METHOD    OF    GRACE.  (Ch.26 

ry.  2  Cor.  3  :  18.  The  vigorous  and  constant  striving  of 
this  new  creature  is  to  attain  its  just  perfection  and  ma- 
turity. Phil.  3  :  11.  It  can  endure  no  limits  short  of  per- 
fection ;  every  degree  of  strength  it  attains  but  sharpens 
its  desires  after  higher  degrees.  Upon  this  account  it 
greatly  delights  in  the  ordinances  of  God,  the  duties  of 
religion  and  the  society  of  the  saints,  as  they  are  helps 
in  its  great  design. 

10.  The  new  creature  is  wonderfully  preserved.  There 
are  many  wonders  of  providence  in  the  preservation  of 
our  natural  lives,  but  none  like  those  whereby  the  life  of 
the  new  creature  is  preserved.  There  are  times  of  temp- 
tation and  desertion  in  which  it  is  ready  to  die,  Rev.  3:2; 
the  degrees  of  its  strength  and  liveliness  are  sometimes 
eadly  abated  and  its  comfortable  workings  intermitted, 
Rev.  2:4;  the  evidences  of  its  being  in  us  may  be  and 
often  are  darkened,  2  Pet.  1:9;  and  the  soul  may  draw 
sad  conclusions  about  the  issue,  concluding  its  life  not  only 
to  be  hazarded  but  quite  extinguished,  Psalm  51 :  10-12  ; 
but  though  it  be  ready  to  die,  God  wonderfully  preserves 
it  from  death — it  has  its  reviving  as  well  as  its  fainting 
seasons. 

IV.  We  will  demonstrate  THE  NECESSITY  OP  THIS  NEW 
CREATION  to  all  that  are  in  Christ,  and  by  him  expect  to 
attain  salvation. 

1.  From  tlie  express  will  of  God  revealed  in  Scripture. 
Search  the  Scriptures,  and  you  shall  find  God  has  laid  the 
whole  stress  of  your  eternal  happiness  by  Jesus  Christ 
upon  this  work  of  the  Spirit  in  your  soul.  So  our  Savior 
told  Nicodemus  :  "  Verily,  verily,  I  say  unto  thee,  except 
a  man  be  born  of  water  and  of  the  Spirit,  he  cannot  en- 
ter into  the  kingdom  of  God."  John,  3  :  5.  Agreeable 
whereunto  are  those  words  of  the  apostle,  "  Without  ho- 
liness no  man  shall  see  the  Lord."  Heb.  12  :  14.  And 
though  some  may  think  that  birth-right  privileges,  ordi- 
nances and  the  profession  of  religion  may  commend  them 


Ch.25.;  THE    NEW    CREATURE.  423 

to  God's  acceptance  without  this  new  creation,  he  shows 
them  how  ungrounded  are  all  such  hopes.  "For  in  Christ 
Jesus  neither  circumcision  availeth  any  thing,  nor  uncir- 
cumcision,  but  a  new  creature."  Gal.  6  :  15.  Christ  and 
heaven  are  the  gifts  of  God ;  he  is  at  liberty  to  bestow 
them  upon  what  terms  he  please ;  and  this  is  the  way, 
the  only  way,  in  which  he  will  bring  men  by  Christ  unto 
glory. 

2.  This  new  creation  is  tlic  first  part  of  the  great  salva- 
tion we  expect  through  Christ,  and  therefore  without  this 
all  expectations  of  salvation  must  vanish.    Salvation  and 
renovation  are  inseparably  connected.    Our  glory  in  hea- 
ven, if  we  rightly  understand  its  nature,  consists  in  two 
things — our  assimilation  to  God,  and  our  fruition  of  him  ; 
and  both  these  begin  with  our  renovation  in  this  world. 
Here  we  begin  to  be  changed  into  his  image,  2  Cor.  3  :  18, 
for  the  new  man  is  created  after  God.    In  the  work  of 
grace  God  is  said  to  begin  that  good  work  which  is  to  be 
finished  in  the  day  of  Christ.    Phil.  1  :  6.     Nothing  can 
be  more  irrational  than  to  imagine  that  the  design  or  work 
should  be  finished  which  never  had  a  beginning. 

3.  So  necessary  is  the  new  creation  to  all  that  expect 
salvation  by  Christ,  that  without  it  heaven  would  be  no  hea- 
ven, by  reason  of  the  unsuitableness  of  our  carnal  minds 
thereto.    "  The  carnal  mind  is  enmity  against  God,'*  Rom. 
8  :  7,  and  enmity  excludes  all  complacency  and  delight. 
There  is  a  necessity  of  a  suitable  frame  of  heart  towards 
God  in  order  to  the  complacent  rest  of  our  souls  in  him, 
and  this  temper  is  wrought  by  our  new  creation.    "  He 
that  hath  wrought  us   for  the   self-same  thing  is  God." 
2  Cor.  5  :  5.    Renovation,  you  see,  is  the  moulding  of  a 
man's  spirit  into  an  agreeable  temper,  or  making  us  meet 
for  the  inheritance  of  the  saints  in  light.    Col.  1:12. 

From  all  which  it  follows,  that  since  there  can  be  no 
complacency  in  God  without  conformity  to  him,  as  is 
plain  from  1  John,  3  :  2,  and  from  the  nature  of  the  thing 


424  THE  METHOD  OF  GRACE.  ( Ch.  25 

itself;  either  God  must  become  like  us,  which  it  would 
be  blasphemy  to  imagine,  or  we  must  be  made  agreeable 
to  God,  which  is  what  I  am  proving  the  necessity  of. 

4.  There  is  an  absolute  necessity  of  this  change  to  all 
that  expect  interest  in  Christ,  since  all  the  marks  and 
signs  of  sucli  an  interest  belong  to  tlie  new  creature.  Look 
over  all  the  signs  of  interest  in  Christ  or  salvation  by  him 
dispersed  through  the  Scriptures,  and  you  will  still  find 
purity  of  heart,  Matt.  5:8;  holiness  both  in  principle 
and  practice,  Heb.  12  :  14  ;  mortification  of  sin,  Rom.  8  : 
13 ;  longing  for  Christ's  appearance,  2  Tim.  4  :  8,  with 
multitudes  more  of  the  same  nature,  constantly  made  the 
marks  of  our  salvation  by  Christ.  So  that  either  we  must 
have  a  new  Bible  or  a  new  heart;  for  if  these  Scriptures 
be  the  true  and  faithful  words  of  God,  no  unrenewed 
creature  can  see  his  face. 

V.  The  last  thing  to  be  considered  is  HOW  THE  NEW 
CREATION  is  AN  INFALLIBLE  PROOF  of  the  soul's  interest  in 
Christ. 

1.  Where  all  the  graces  of  the  Spirit  are,  interest  in 
Christ  must  be  certain ;  and  where  the  new  creature  is, 
there  are  all  the  saving  graces  of  the  Spirit ;  for  what 
is  the  new  creature  but  the  union  of  all  special  saving 
graces  ?    It  is  not  this  or  that  particular  grace,  as  faith,  or 
hope,  or  love  to  God,  which  constitutes  the  new  creature, 
for  these  are  but  as  so  many  branches  of  it;  but  the  new 
creature  comprehends  all  the  graces  of  the  Spirit:  "The 
fruit  of  the  Spirit  is  love*  joy,  peace,  long-suffering,  gen- 
tleness, goodness,  faith,  meekness,  temperance."    Gal.  5  : 
22,  23.    Any  one  of  the  graces  of  the  Spirit  gives  proof 
of  our  interest  in  Christ;  how  much  more,  then,  the  new 
creature,  which  is  the  union  of  all  the  graces ! 

2.  Where  all  the  causes  of  an  interest  in  Christ  and  al 
the  effects  of  such  an  interest  appear,  there  undoubtedly 
a  real  interest  in  Christ  is  found.    But  in  the  new  crea- 
ture you  find  the  cause,  the  electing  love  of  God,  from 


Ch.  2G.)  THE    NEW    CREATURE.  425 

which  the  new  creature  is  inseparable,  1  Pet.  1:2,  as  it 
is  from  interest  in  Christ  and  union  with  him.  Eph.  2  : 
10 ;  I  :  4-6.  And  you  also  find  the  effects  of  an  in- 
terest in  Christ  in  the  new  creature.  There  are  all  the 
fruits  of  obedience,  for  we  are  created  in  Christ  Jesua 
unto  good  works.  Eph.  2  :  10 ;  Rom.  7  :  4.  There  is  op- 
position to  sin,  "  He  that  is  begotten  of  God  keepeth 
himself,  and  that  wicked  one  toucheth  him  not."  1  John, 
5  :  18.  There  is  love  to  the  people  of  God,  "  Every  one 
that  loveth  is  born  of  God."  1  John,  4  :  7.  There  is  a 
conscientious  respect  to  the  duties  of  both  tables,  for  the 
new  creature  is  created  after  God  in  righteousness  and 
true  holiness.  Eph.  4  :  24.  There  is  perseverance  in  the 
ways  of  God  and  victory  over  all  temptations,  "for  whoso 
ever  is  born  of  God  overcometh  the  world."  1  John,  5  : 4 


CHAPTER  XXVI. 

THE    NEW   CREATURE — CONTINUED. 

Therefore,  if  any  man  be  in  Christ,  he  is  a  new  creature: 
old  things  are  passed  away ;  behold,  all  things  are  be- 
come new.  z  Cor.  5  :  17. 

In  the  previous  discourse  we  drew  from  this  scripture 
the  doctrine,  that  God's  creating  of  a  new  supernatural, 
work  of  grace  in  the  soul  of  any  man  is  infallible  evidence 
of  a  saving  interest  in  Jesus  Christ.  We  have  seen  why 
the  regenerating  work  of  the  Spirit  is  called  a  new  crea- 
ti<  »n ;  in  what  respect  every  soul  in  Christ  is  renewed , 
what  are  the  properties  of  this  new  creature ;  the  neces- 
sity of  this  new  creation ;  and  how  it  evidences  our  in 
terest  in  Christ.  We  now  come  to  make  A  PRACTICAL  IM 


426  THE  METHOD  OF  GRACE.  ( Ch.  26. 

PROVEMENT  of  the  subject.  Is  the  "  new  creature  "  the 
sure  and  infallible  evidence  of  our  saving  interest  in 
Christ]  Then, 

INFERENCE  1.  In  how  miserable  a  state  are  all  unreneived 
souls  !  They  can  lay  no  claim  to  Christ  while  in  that 
state,  and  therefore  are  under  an  impossibility  of  salva- 
tion. O  reader,  if  this  be  the  state  of  thy  soul,  better  had 
it  been  for  thee  not  to  have  been  God's  natural  workman- 
ship as  a  man,  except  thou  be  also  his  workmanship  as  a 
new  man !  So  Christ  speaks  of  Judas,  that'son  of  perdi- 
tion, "  Good  were  it  for  that  man  if  he  had  never  been 
born,"  Mar.  14  :  21 ;  for  what  is  being  without  the  com- 
fort of  it  ]  what  is  life  without  the  joy  and  pleasure  of  it  1 
A  lost  being  is  without  comfort;  no  glimpse  of  light 
shines  into  that  darkness ;  they  shall  indeed  see  the  light 
and  joy  of  the  saints  in  glory ;  they  shall  see  Abraham, 
and  Isaac,  and  Jacob  in  the  kingdom  of  God,  but  they 
themselves  shall  be  shut  out.  Luke,  13  :  28.  Such  a  sight 
is  so  far  from  giving  comfort,  that  it  will  be  the  aggrava- 
tion of  torment.  O  it  is  better  to  have  no  being  at  all 
than  to  have  a  being  only  to  capacitate  a  man  for  misery ; 
to  desire  death  while  death  flies  from  him.  Rev.  4  :  6. 
Think  on  it,  reader,  and  lay  it  to  thine  heart,  better  thou 
hadst  died  from  the  womb,  better  the  knees  had  prevented 
thee,  and  the  breasts  which  thou  hast  sucked,  than  that 
thou  shouldst  live  and  die  a  stranger  to  tne  new  birth. 

2.  On  the  contrary,  we  may  hence  learn  what  cause  re- 
generate  souls  have  to  bless  God  for  the  day  wherein  they 
were  born.  O  what  a  privileged  state  does  the  new  birth 
bring  men  into !  It  is  possible  for  the  present  they  un- 
derstand it  not ;  for  many  believers  are  like  a  great  heir 
lying  in  the  cradle,  that  knows  not  to  what  an  estate  he 
is  born  :  nevertheless,  on  the  day  wherein  we  become  new 
creatures  by  regeneration  we  have  a  firm  title  to  all  the 
privileges  of  the  sons  of  God.  John,  1  :  12,  13.  God  be- 
comes our  Father  not  only  by  nature,  but  by  adoption  and 


Ch.26.)  THE    NEW    CREATURE.  427 

by  regeneration,  a  much  dearer  relation.  In  that  clay  the 
image  of  God  is  restored,  Eph.  4  :  24,  that  is,  both  the 
health  and  beauty  of  the  soul.  In  that  day  we  are  begotten 
again  to  a  lively  hope,  1  Pet.  1 :  3,  a  hope  worth  more 
than  ten  thousand  worlds  in  life  and  in  death.  Some 
have  kept  their  birthday  as  a  day  of  rejoicing,  but  none 
have  more  cause  to  rejoice  that  ever  they  were  born,  than 
those  that  are  new-born. 

3.  Learn  from  hence  that  the  work  of  grace  is  wholly  su- 
pernatural;  it  is  a  creation,  and  creation- work  is  above 
the  power  of  the  creature.     No  power  but  that  which 
gave  being  to  the  world  can  give  being  to  the  new  crea- 
ture.   This  creature  is  not  born  of  flesh,  or  of  blood,  nor 
of  the  will  of  man,  but  of  God.   John,  1  :  13.    The  cha- 
racter of  this  new  creature  speaks  its  origin  to  be  above 
>;he  power  of  nature.    When  God,  therefore,  puts  the 
question,  Who  maketh  thee  to  differ  ?  and  what  hast  thou 
that  thou  hast  not  received?  let  thy  soul,  reader,  answer 
it  with  all  humility  and  thankfulness — It  is  thou,  Lord, 
thou  only  that  hast  made  me  to  differ  from  another;  and 
what  I  have  received  I  have  received  from  thy  free  grace. 

4.  If  the  work  of  grace  be  a  new  creation,  let  not  the 
parents  and  friends  of  the  unregencrate  despair  of  their  con- 
version,  how  great  soever  their  present  discouragements.    If 
it  had  been  possible  for  a  man  to  have  seen  the  rude  chaos 
before  the  Spirit  of  God  moved  upon  it,  would  he  not 
have  said,  Can  such  a  beautiful  order  of  beings  spring 
out  of  this  dark  lump  1    Surely  it  would  have  been  very 
hard  for  a  man  to  imagine  it.    It  may  be,  you  see  no 
encouraging   inclinations  in  your  friends   towards    God 
and  spiritual  things ;  nay,  possibly  they  are  filled  with 
enmity  against  them  ;  they  deride  serious  piety  wherever 
they  behold  it :  this  indeed  is  very  sad ;  but  yet  remem- 
ber the  work  of  grace  is  from  above.    God,  that  com- 
manded the  light  to  shine  out  of  darkness,  can  shine  into 
their  hearts,  to  give  them  the  light  of  the  knowledge  of 


428  TI1E    METHOD    OF    GRACE.  (Ch.2b 

the  glory  of  God  in  the  face  of  Jesus  Christ.  He  can  say 
to  the  dry  bones,  live  ;  to  the  proud  and  stubborn  heart, 
yield  thyself  to  the  will  of  God.  God  can  yet  make  thee 
rejoice  over  thy  most  hopeless  relations ;  to  say  with  the 
father  of  the  prodigal,  "  This  my  son  was  dead,  and  is 
alive  again  ;  he  was  lost  and  is  found.  And  they  began  to 
be  merry."  Luke,  15  :  24.  Difficulties  are  with  men,  not 
with  God :  he  works  in  conversion  by  a  power  which  is 
able  to  subdue  all  things  unto  itself. 

5.  If  none  but  new  creatures  be  in  Christ,  liow  small  a 
remnant  among  men  belong  to  1dm!   Among  the  multitude 
of  rational  creatures  inhabiting  this  world,  how  very  few 
are  new  creatures  !  how  few  are  for  Jesus  Christ !    Look 
over  our  cities,  towns  and  villages  around  you,  and  how 
few  will  you  find  that  speak  the  language  or  do  the  works 
of  new  creatures  !     How*few  have  ever  had  any  awaken- 
ing convictions ;  and  how  many  of  those  that  have  been 
convinced  have  never  come  to  the  new  birth  !    The  more 
cause  have  they  whom  God  has  indeed  regenerated  to 
admire  the  riches  of  his  distinguishing  mercy  to  them. 

6.  If  the  change  by  grace  be  a  new  creation,  liow  mar- 
vellous a  change  does  regeneration  make  ufton  men !     The 
new  creation  denotes  a  change  both  in  the  state  and  tem- 
per of  men ;  they  come  out  of  gross  darkness  into  mar- 
vellous and  heavenly  light,  1  Peter,  2:9;  Eph.  5:8;  their 
condition,  disposition  and  conversation  are  new. 

And  yet  this  marvellous  change,  great  as  it  is,  is  not 
alike  evident  and  clearly  discernible  in  all  new  creatures ; 
for  the  work  of  grace  is  wrought  in  the  people  of  God 
with  much  diversity  of  manner.  Some  are  changed  from 
a  state  of  notorious  profaneness  to  serious  godliness.  In 
these  the  change  is  very  evident — all  the  neighborhood 
rings  with  it ;  while  in  others  it  is  more  insensibly  dis- 
tilled in  their  tender  years  by  the  blessing  of  God  upon 
religious  education.  Though  a  great  change  be  wrought, 
yet  much  natural  corruption  remains,  which  is  a  ground 


Ch.26.)  THE    NEW    CREATURE.  429 

of  fear  and  doubting ;  they  see  not  how  such  corruptions 
are  consistent  with  the  new  creature.  In  some,  too,  tno 
new  creature  shows  itself  mostly  in  the  affections,  in  de- 
sires after  God,  and  but  little  in  the  clearness  of  the  un- 
derstanding and  strength  of  the  judgment ;  for  want  of 
which  many  are  entangled  and  kept  in  darkness  most  of 
their  days.  Some  Christians  are  also  more  tried  by  temp- 
tations from  Satan  than  others,  and  these  clouds  darken 
the  work  of  grace  in  them.  And  there  is  great  variety  in 
the  natural  temper  of  the  regenerate  :  some  are  of  a  more 
melancholy,  fearful  and  suspicious  temper  than  others, 
and  are  therefore  much  longer  held  under  doublings  and 
trouble  of  spirit.  Nevertheless,  what  differences  soever 
these  things  make,  the  change  made  by  grace  is  a  marvel- 
lous change. 

7.  How  inconsistent  are  carnal  ways  with  the  spirit  of 
cJiristians,  who   being  new  creatures,  can  never  delight 
in  their  former  sinful  companions  and  practices.     Those 
things  seem  now  most   unsuitable   and   detestable,  how 
pleasant  soever  they  once  were  ;  that  which  they  counted 
their  liberty  is  now  reckoned  their  greatest  bondage  ;  that 
which  was  their  glory  is  now  their  shame  :  "  What  fruit 
had  ye  then  in  those  things  whereof  ye  are  now  ashamed  ] 
for  the  end  of  those  things  is  death."    Rom.  6:21.    They 
will  freely  confess  what  madmen  they  once  were.    None 
can  censure  their  former  conversation  more  freely  than 
they  themselves  do.    1  Tim.  1  :  13,  14. 

8.  If  none  be  in  Christ  but  new  creatures,  and  the 
new  creation  makes  such  a  change  as  has  been  described, 
we  may  be  convinced  how  many  deceive  themselves  and 
run  into  dangerous  and  fatal  mistakes. 

But  before  I  urge  this  reflection  I  desire  none  may 
make  a  perverse  use  of  it.  Let  not  the  wicked  conclude 
from  hence  that  there  is  no  such  thing  as  true  religion  in 
the  world,  or  that  all  who  profess  it  are  hypocrites ;  nei 
ther  let  the  godly  injure  themselves  by  that  which  is  de 


430  THE  METHOD  OF  GRACE.  (Ch.  26 

signed  for  their  benefit.  Let  none  conclude,  that  as  there 
are  so  many  mistakes  about  the  new  creature,  assurance 
must  be  impossible,  as  the  papists  affirm  it  to  be.  The 
proper  use  of  this  doctrine  is  to  undeceive  pretenders 
and  to  awaken  all  to  a  more  thorough  search  of  their  own 
state.  These  cautions  being  remembered,  let  all  men  be 
convinced  of  the  following  truths  : 

(1.)  That  the  reformation  of  the  profane  is  a  different 
thing  from  the  new  creature :  moral  virtue  is  one  thing, 
the  influence  of  the  regenerating  Spirit  is  quite  another 
however  some  have  studied  to  confound  them.  Some  of 
the  heathen  excelled  in  moral  virtues :  Plato,  Aristides, 
Seneca,  and  multitudes  more,  outvied  many  professed 
Christians  in  justice,  temperance,  patience,  &c.  yet  were 
perfect  strangers  to  the  new  creation.  A  man  may  be 
very  strict  and  temperate,  and  yet  be  a  perfect  stranger 
to  regeneration.  John,  3  :  10. 

(2.)  Many  strong  convictions  of  sin  may  be  found  where 
the  new  creature  is  never  formed.  Conviction  is  prepara- 
tive for  the  new  creature,  as  the  blossoms  of  the  tree  are 
to  the  fruit ;  but  as  fruit  does  not  always  follow  where 
blossoms  appear,  so  neither  doth  the  new  creature  follow 
all  convictions  of  sin.  Conviction  is  a  common  work  of 
the  Spirit ;  but  the  new  creature  is  formed  only  in  Grod's 
people.  Convictions  may  vanish  away,  and  the  man  un- 
der trouble  for  sin  may  return  again,  with  the  dog  to  his 
vomit,  and  the  sow  that  was  washed  to  her  wallowing 
in  the  mire,  2  Pet.  2  :  22 ;  but  the  new  creature  never 
perishes,  nor  can  consist  with  such  a  return  to  sin. 

(3.)  Excellent  gifts,  fitting  men  for  service  in  the  church 
of  God,  may  be  where  the  neiv  creature  is  not;  for  these 
are'  dispensed  by  the  Spirit  both  to  the  regenerate  and 
unregenerate.  "  Many  will  say  to  me  in  that  day,  Lord, 
Lord,  have  we  not  prophesied  in  thy  name  ?"  Mat.  7  :  22. 
Gifts  are  attainable  by  study  ;  prayer  and  preaching  may 
be  reduced  to  an  art ;  but  regeneration  is  wholly  super 


Ch.28.)  THE    NEW    CREATURE.  431 

natural.  Sin,  in  dominion,  may  consist  with  excellent 
gifts,  but  is  wholly  incompatible  with  the  new  creature. 
In  a  word,  these  things  are  so  different  from  the  new 
creature  that  they  often  prove  the  greatest  obstacles  to  the 
regenerating  work  of  the  Spirit.  Let  no  man,  therefore, 
ti  ust  to  things  whereby  multitudes  deceive  and  destroy 
their  souls.  Reader,  it  may  cost  thee  many  an  aching 
head  to  attain  gifts,  but  thou  wilt  find  an  aching  heart  fo? 
sin  if  ever  God  makes  thee  a  new  creature. 

(4.)  Multitudes  of  religious  duties  may  be  performed  by 
men  in  wliom  the  new  creature  was  never  formed.  Though 
all  new  creatures  perform  the  duties  of  religion,  all  that 
perform  those  duties  are  not  new  creatures  ;  regenera- 
tion is  not  the  only  root  from  which  the  outward  duties 
of  religion  spring.  "  Yet  they  seek  me  daily,  and  delight 
to  know  my  ways,  as  a  nation  that  did  righteousness, 
and  forsook  not  the  ordinance  of  their  God,  they  ask  of 
me  the  ordinances  of  justice ;  they  take  delight  in  ap- 
proaching to  God."  Isa.  58  :  2.  These  are  but  slippery 
foundations  for  men  to  build  their  hopes  upon. 

9.  Let  me,  therefore,  persuade  every  man  to  try 
tlie  state  of  liis  heart  in  this  matter,  and  closely  con- 
sider this  great  question  :  am  I  indeed  a  new  creature  ] 
or  am  I  an  old  creature  still,  in  a  new  creature's 
dress  1  Some  light  may  be  drawn  from  the  following 
considerations : 

(1.)  Weigh  and  consider  well  the  antecedents  of  the 
new  creation ;  have  those  things  passed  upon  your  souls 
which  ordinarily  make  way  for  the  new  creature  in 
whomsoever  the  Lord  forms  it  1  Has  the  Lord  opened 
the  eyes  of  your  understanding  in  the  knowledge  of  sin 
and  of  Christ  ?  Has  he  showed  you  both  your  disease 
and  remedy,  by  a  light  shining  from  heaven  into  your 
soul !  Acts,  26  : 18.  Has  he  brought  home  the  word  with 
power  and  efficacy  upon  your  heart  to  convince  and  hum- 
ble you  1  Rom.  7:9;  1  Thes.  1:5.  Have  these  con- 


432  THE  METHOD  OF  GRACE.  (Ch.  20 

victions  overthrown  your  vain  confidences  and  brought 
you  to  a  great  concern  and  inward  distress  of  soul, 
making  you  cry,  What  shall  I  do  to  be  saved  ?  These 
are  the  ways  of  the  Spirit  in  the  formation  of  the 
new  creature.  Acts,  1G  :  29  ;  2  :  37.  If  no  such  work 
3f  the  Spirit  have  passed  upon  your  heart,  you  have  u\ 
ground  for  confidence  that  the  new  creature  is  formed 
in  you. 

(2.)  Consider  the  workings  of  spirit  which  ordinarily 
accompany  the  production  of  the  new  creature,  and  judge 
impartially  between  God  and  your  own  soul  whether 
they  have  been  the  workings  of  your  heart.  Has  your 
spirit  been  composed  to  the  greatest  seriousness  and  most 
solemn  consideration  of  things  eternal,  as  the  hearts  of 
all  are  whom  God  regenerates  ?  When  the  Lord  is  about 
this  work  upon  the  soul  of  man,  whatever  levity  was 
there  before,  it  is  banished  ;  for  now  heaven  and  hell,  life 
and  death  are  before  a  man's  eyes,  and  these  are  the 
most  awful  subjects  that  ever  our  thoughts  conversed 
with.  A  man  of  the  most  airy  mind,  when  brought  to  the 
sense  of  these  things,  "  says  of  laughter,  It  is  mad ;  and 
of  mirth,  What  doeth  itl"  Eccl.  2:2.  A  meek  and  hum- 
ble frame  of  heart  accompanies  the  new  creation ;  the 
soul  is  weary  and  heavy  laden.  Mat.  11  :  28.  Convictions 
of  sin  bring  down  the  pride  of  man  and  empty  him  of  his 
vain  conceits.  It  is  with  such  as  it  was  with  Jerusalem, 
that  lofty  city,  "  Wo  to  Ariel,  to  Ariel,  the  city  where 
David  dwelt;  thou  shalt  be  brought  down,  and  shalt 
speak  out  of  the  ground,  and  thy  speech  shall  be  low  out 
of  the  dust."  Isa.  29  :  1,  4.  Ariel  signifies  the  Lion  of 
God :  so  Jerusalem  was  in  her  prosperity,  other  cities 
trembled  at  her  voice  ;  but  when  God  brought  her  down 
by  humbling  judgments,  then  she  whispered  out  of  the 
dust.  So  it  is  in  this  case.  A  longing,  thirsting  frame  of 
spirit  accompanies  the  new  creation  ;  the  desires  of  the 
soul  are  ardent  after  Christ;  never  did  the  hireling  long 


Ch.  26.)  THE    NEW    CREATURE.  433 

for  the  shadow  as  the  weary  soul  does  for  Christ,  and 
rest  in  him.  If  no  such  frames  have  accompanied  that 
which  you  take  for  your  new  birth,  you  have  the  greatest 
reason  to  suspect  yourself  under  a  delusion. 

(3.)  Weigh  well  the  effects  and  consequents  of  the  new 
creature,  and  consider  whether  such  fruits  as  these  are 
found  in  your  heart  and  life. 

Wherever  the  new  creature  is  formed,  a  man's  course 
of  life  is  changed.  "  That  ye  put  off  concerning  the  for- 
mer conversation  the  old  man,  which  is  corrupt  accord- 
ing to  the  deceitful  lusts ;  and  be  renewed  in  the  spirit  of 
your  mind."  Eph.  4  : 22,  23.  The  new  creature  cannot 
but  blush  and  be  ashamed  of  the  old  creature's  conver- 
sation. Rom.  6  :  21. 

The  new  creature  continually  opposes  and  conflicts 
with  sin  in  the  heart.  The  Spirit  lusteth  against  the  flesh. 
Gal.  5  :  17.  Grace  can  no  more  mix  with  sin  than  oil 
with  water.  If  there  be  no  conflict  with  sin  in  thy  soul, 
or  if  that  conflict  be  only  between  the  conscience  and 
affections,  light  in  the  one  struggling  with  lust  in  the 
other,  thou  wantest  that  fruit  which  should  evidence 
thee  to  be  a  new  creature. 

The  affections  of  the  new  creature  are  set  upon  hea- 
venly and  spiritual  things.  Col.  3  :  1,  2  ;  Eph.  4  :  23  ; 
Rom.  8  :  5.  If,  therefore,  thy  heart  be  habitually  earthly, 
and  driving  eagerly  after  the  world  as  the  great  business 
of  thy  life,  deceive  not  thyself,  this  is  not  the  fruit  of  the 
new  creature,  nor  consistent  with  it. 

The  new  creature  is  prayerful,  living  by  its  daily  com- 
munion with  God.  Zech.  12  :  10;  Acts,  9  :  11.  If,  there- 
fore, thou  art  a  prayerless  soul,  or  if,  in  thy  prayers,  thou 
art  a  stranger  to  communion  with  God ;  if  there  be  no 
brokenness  of  heart  for  sin  in  thy  confessions,  no  melting 
affections  for  Christ  and  holiness  in  thy  supplications; 
surely  Satan  does  but  delude  thy  soul  in  persuading  thee 
that  thou  art  a  new  creature. 

Method  of  Grace.  1 9 


434  THE  METHOD  OF  GRACE.  (Ch.  26 

The  new  creature  is  restltfss,  after  falls  into  sin,  until  it 
has  recovered  peace  and  pardon  ;  it  cannot  endure  a  state 
of  defilement.  Psalm  51  :  8-12.  It  is  with  the  conscience 
of  a  new  creature  under  sin,  as  with  the  eye  when  any 
tiling  offends  it,  it  cannot  cease  weeping  till  it  has  wept 
it  out  ;  and  in  the  same  restless  state  is  the  soul  undei 
the  hiding  of  God's  face.  If,  therefore,  thou  canst  sin  and 
sin  again  without  a  burdensome  sense  of  sin  or  solicitude 
to  recover  purity  and  peace,  with  the  light  of  God's  coun- 
tenance shining,  as  in  days  past,  upon  thy  soul,  thou  hast 
not  the  signs  of  a  new  creature  in  thee. 

10.  If  the  new  creation  be  evidence  -of  our  interest 
in  Christ,  let  me  persuade  all  that  are  in  Christ  to  prove 
themselves  such  by  walking  as  becomes  new  creatures.  The 
new  creature  is  born  from  above,  all  its  tendencies  are 
heavenward ;  set  your  affections  then  on  things  that  are 
above,  and  let  your  conversation  be  in  heaven.  If  you 
live  earthly  and  sensual  lives  as  others  do,  you  must  op- 
pose your  new  nature  therein ;  and  can  those  actions  be 
pleasant  to  you  which  are  done  with  so  much  regret  1 
wherein  you  must  offer  a  kind  of  violence  to  your  own 
hearts'?  Earthly  delights  and  sorrows  are  expected  in  the 
unregenerate  and  sensual,  but  exceedingly  contrary  to 
that  Spirit  by  whom  you  are  renovated.  If  ever  you 
would  act  becoming  the  nature  of  new  creatures,  seek 
earthly  things  with  submission,  enjoy  them  with  caution, 
resign  them  with  cheerfulness ;  and  thus  "  let  your  mo- 
deration be  known  unto  all  men."  Phil.  4  :  5.  Let  your 
hearts  daily  meditate  and  your  tongues  discourse  about 
heavenly  things  ;  be  exceeding  tender  of  sin,  punctual  in 
tluty,  and  convince  the  world  that  you  are  of  another  spirit. 
11.  Let  every  new  creature  be  cheerful  and  thankful : 
if  God  has  renewed  you  and  thus  changed  the  frame  and 
temper  of  your  hearts,  he  has  bestowed  the  richest  mercy 
upon  you  that  heaven  or  earth  affords.  A  new  creature 
may  be  called  one  among  a  thousand  :  it  is  also  an  ever- 


Ch.25.)  THE    NEW    CREATURE.  435 

lasting  work  never  to  be  destroyed,  as  all  natural  works 
of  God  must  be.  It  is  carried  on  by  Almighty  Power, 
through  unspeakable  opposition.  Eph.  1 :  19.  The  ex- 
ceeding greatness  of  God's  power  produces  it,  indeed 
no  less  is  required  to  enlighten  the  mind,  break  the 
heart,  and  bow  the  will  of  man  ;  and  the  same  Almighty 
Power  which  at  first  created  it,  is  necessary  to  be  conti- 
nued every  moment  to  preserve  it.  1  Pet.  1 :  5.  The 
new  creature  is  a  mercy  which  draws  a  train  of  invalua- 
ble mercies  after  it.  Eph.  2  :  13, 14;  1  Cor.  3  :  20.  When 
God  has  given  us  a  new  nature,  he  dignifies  us  with  a 
new  name,  Rev.  2  :  17  ;  brings  us  into  a  new  covenant, 
Jer.  31 :  33  ;  begets  us  again  to  a  new  hope,  1  Pet.  1:3; 
and  entitles  us  to  a  new  inheritance.  John,  1  : 12, 13.  The 
new  creature,  through  Christ,  makes  our  persons  and  du- 
ties acceptable  with  God.  Gal.  6  :  15.  In  a  word,  it  is  the 
wonderful  work  of  God,  of  which  we  may  say,  "  This  is 
the  Lord's  doing,  and  it  is  marvellous  in  our  eyes."  There 
are  unsearchable  wonders  in  its  generation,  operation  and 
preservation.  Let  all  therefore  whom  the  Lord  has  thus 
renewed,  fall  down  at  his  feet,  in  humble  admiration  oi 
the  unsearchable  riches  of  free  grace,  and  never  open 
their  mouths  to  complain  under  any  adverse  providences 
of  God, 


436  THE  METHOD  OF  GRACE.  'Ch.27 

CHAPTER  XXVII. 

CRUCIFYING    THE    FLESH;    Oil    THE    MORTIFICATION    OF    SIN 

And  they  tliat  are  Christ's  have  crucified  the  flesh,  ivith 
the  affections  and  lusts.     Gal.  5  :  24. 

Two  great  trials  of  our  interest  in  Christ  have  been 
considered  ;  we  now  proceed  to  a  third,  Crucifying  the 
Flesh,  or  the  Mortification  of  Sin.  "  They  that  are  Christ's 
have  crucified  the  flesh."  The  design  of  the  apostle  in 
the  context  was  to  heal  the  unchristian  collisions  among 
the  Galatians,  prevailing,  by  the  instigation  of  Satan,  to 
the  breach  of  brotherly  love.  To  cure  this,  he  urges  four 
weighty  arguments. 

1.  The  great  commandment  to  love  one  another;  upon 
which  the  whole  law,  that  is,  the  duties  of  the   second 
table  depend. 

2.  He  dissuades  them  from  the  consideration  of  the 
sad  result  of  their  bitter  contests  and  detractions,  their 
mutual  ruin. 

3.  From  the  contrariety  of  these  practices  to  the  Spirit 
of  God,  by  whom  they  all  professed  to  be  governed. 

4.  From  the  inconsistency  of  these  or  any  other  lusts 
of  the  flesh  with  an  interest  in  Christ :  "  They  that  are 
Christ's  have  crucified  the  flesh."  As  if  he  had  said,  You 
all  profess  to  be  members  of  Christ,  followers  of  him  ;  but 
how  inconsistent  are  these  practices  with  such  a  profession  ? 
Is  this  the  fruit  of  the  dove-like  Spirit  of  Christ  1  Are  these 
the  fruits  of  your  faith  and  professed  mortification  1  Shall 
the  sheep  of  Christ  fight  like  furious  beasts   of  prey  ? 
"  They  that  are  Christ's  have  crucified  the  flesh  with  the 
affections  and  lusts."  So  much  for  the  order  of  the  words, 
which  are  themselves  a  proposition,  wherein  we  consider, 

1.  The  subject  of  the  proposition,  they  that  are  Christ's, 


Ch.  27.)  THE    MORTIFICATION    OF    SIN.  437 

namely,  true  Christians,  real  members  of  Christ :  such  as 
have  given  themselves  up  to  be  governed  by  him  and  are 
actuated  by  his  Spirit :  such,  all  such  persons,  and  none 
but  such. 

2.  The  predicate,  they  "  have  crucified  the  flesh  with 
the  affections  and  lusts."  By  flesh  we  are  here  to  under- 
stand the  workings  of  corrupt  nature  ;  and  by  the  affec- 
tions, not  the  natural  but  the  inordinate  affections,  for 
Christ  does  not  destroy,  but  regulates  the  affections  of 
those  that  are  in  him ;  and  by  crucifying  the  flesh  we  are 
not  to  understand  the  perfect  subduing  of  corrupt  nature, 
but  the  deposing  of  corruption  from  its  dominion  in  the 
soul — its  dominion  is  taken  away,  though  its  life  be  pro- 
longed for  a  season.  But  as  death  surely  though  slowly 
follows  crucifixion,  it  is  so  in  the  mortification  of  sin,  and 
therefore  what  the  apostle  in  this  place  calls  crucifying  he 
calls  elsewhere  mortifying,  "  If  ye,  through  the  Spirit, 
do  mortify"  Rom.  8  :  13 — the  Greek  word-  means  put 
to  death — the  deeds  of  the  body;  but  in  this  place  he  calls 
it  crucifying,  to  show  not  only  the  conformity  between 
the  death  of  Christ  and  the  death  of  sin  in  respect  of 
shame,  pain  and  lingering  slowness,  but  to  denote  also 
the  principal  means  of  mortification,  namely,  the  death 
or  cross  of  Jesus  Christ,  in  virtue  whereof  believers  mor- 
tify the  corruptions  of  their  flesh,  the  great  persuasives 
to  mortification  being  drawn  from  the  sufferings  of  Christ 
for  sin.  In  .a  word,  he  does  not  say,  They  that  believe 
Christ  was  crucified  for  sin  are  Christ's ;  but  they,  and 
they  only,  are  his  who  feel  as  well  as  profess  the  efficacy 
of  the  sufferings  of  Christ  in  the  mortification  of  their 
lusts  and  sinful  affections.  The  doctrine  taught  is  that 

A  saving  interest  in  Christ  may  be  inferred  from  the  cruci- 
fying or  mortifying  oftkejlesk,  with  its  affections  and  lusts. 

This  is  fully  confirmed  by  those  words  of  the  apos 


438  THE    METHOD    OF    GRACE.  (Ch.27 

tie,  "  For  if  we  have  been  planted  together  in  the  like- 
ness of  his  death,  we  shall  be  also  in  the  likeness  of 
his  resurrection :  knowing  this,  that  our  old  man  is 
crucified  with  him,  that  the  body  of  sin  might  be  de- 
stroyed, that  henceforth  we  should  not  serve  sin;  for 
he  that  is  dead  is  free  from  sin.  Now  if  we  be  dead 
with  Christ,  we  believe  that  we  shall  also  live  with 
him."  Rom.  6  :  5,  6,  8. 

Mark  the  force  of  the  apostle's  reasoning :  if  we  have 
been  planted  into  the  likeness  of  his  death,  namely,  by 
the  mortification  of  sin,  which  resembles  the  manner  of 
Christ's  death,  we  shall  be  also  in  the  likeness  of  his  re- 
surrection ;  because  the  mortification  of  sin  is  an  un- 
doubted evidence  of  the  union  of  such  a  soul  with  Christ, 
the  very  ground-work  of  that  blessed  and  glorious  resur 
rection.  Therefore  he  says,  "  Reckon  ye  also  yourselves 
to  be  dead  indeed  unto  sin,  but  alive  unto  God,  through 
Jesus  Christ  our  Lord."  As  if  he  had  said,  Reason  thus 
with  yourselves  :  these  mortifying  influences  of  the  death 
of  Christ  are  unquestionable  presages  of  your  future 
blessedness,  God  never  taking  this  course  with  any  but 
those  who  are  in  Christ  and  are  to  be  glorified  with  him. 
The  death  of  your  sin  is  as  clear  evidence  as  any  thing 
can  be  of  your  spiritual  life  for  the  present,  and  of  your 
eternal  life  with  God  hereafter.  Mortification  is  the  evi- 
dence of  your  union,  and  that  union  is  the  ground- work 
and  pledge  of  your  glorification ;  and  so  you  ought  to 
reckon  or  reason  the  case  with  yourselves.  In  illustra- 
ting this  point  I  shall  open  and  confirm  these  five  things : 
What  the  mortification  or  crucifixion  of  sin  imports; 
why  this  work  of  the  Spirit  is  expressed  by  crucifying; 
why  all  that  are  in  Christ  must  be  so  crucified  or  morti- 
fied unto  sin ;  what  is  the  evangelical  principle  of  mor- 
tification ;  and  how  the  mortification  of  sin  evinces  our 
interest  in  Christ. 

I.  What  the  mortification  or  crucifixion  of  sin  IMPORTS. 


Ch.  27.)  THE    MORTIFICATION    OF    SIN.  439 

And  for  clearness  I  shall  first  show  what  is  not  intended 
by  the  Spirit  of  God  in  this  expression. 

1.  The  crucifying  of  the  flesh  does  not  imply  the  total 
abolition  of  sin  in  believers,  or  the  destruction  of  its  being 
and  existence  in  them  for  the  present ;  sanctified  souls 
put  off  their  corruptions  with  their  dead  bodies  at  death. 
This  will  be  the  effect  of  our  future  glorification,  not  of 
our  present  sanctification.    Sin  exists  in  the  most  morti- 
fied ieliever  in  the  world,  Rom.  7  : 17 ;  it  still  acts  in  the 
regenerate  soul,  Gal.  5  : 17 ;  yea,  notwithstanding  its  cru- 
cifixion in  believers,  it  may,  in  respect  to  single  acts,  sur- 
prise  and    captivate   them.    Psalm   65  :  3 ;  Rom.  7  :  23. 
This  therefore  is  not  the  intention  of  the  Spirit  of  God 
in  this  expression. 

2.  Nor  does  the  crucifixion  of  sin  consist  in  the  sup- 
pression of  the  external  acts  of  siri  only  ;  for  sin  may  reign 
over  the  souls  of  men,  while  it  does  not  break  forth  in 
open  actions.    2  Pet.  2  :  20  ;   Matt.  12  :  43.     Many  a  man 
shows  a  white  hand  who  has  a  very  foul  heart. 

3.  The  crucifixion  of  the  flesh  does  not  consist  in  the 
cessation  of  the  external  acts  of  sin ;  for  in  that  respect 
the  lusts  of  men  may  die  of  their  own  accord,  a  kind  of 
natural  death.    The  members  of  the  body  are  the  wea- 
pons of  unrighteousness,  as  the  apostle  calls  them ;  age 
or  sickness  may  so  blunt  or  break  those  weapons  that  the 
soul  cannot  use  them  to  such  sinful  purposes  as  it  was 
wont  to  do  in  the  vigorous  seasons  of  life  :  not  that  there 
is  less  sin  in  the  heart,  but  that  there  is  less  strength  in 
the  body.    Like  an  old  soldier,  who  has  as  much  skill  and 
delight  as  ever  in  military  actions ;  but  age  and  hard  ser- 
vice have  so  enfeebled  him  that  he  can  no  longer  follow 
the  camp* 

4.  The  crucifixion  of  sin  does  not  consist  in  the  castiga- 
tion  of  the  body  by  penances,  stripes,  fasting  and  tiresome 
pilgrimages.     This  may  pass  for  mortification  among  pa- 
pists, but  never  was  any  lust  of  the  flesh  destroyed  by  this 


440  THE    METHOD    OP     GRACE.  (Ch.  27 

ligor.  Christians  indeed  are  bound  not  to  indulge  and 
pamper  the  body,  which  is  the  instrument  of  sin  ;  nor  yet 
must  we  think  that  the  spiritual  corruptions  of  the  soul 
feel  the  stripes  inflicted  upon  the  body :  see  Col.  2  :  23. 
It  is  not  superstition  but  religion  which  destroys  corrup- 
tion ;  it  is  faith  in  Christ's  blood,  not  the  spilling  of  out 
own,  which  gives  sin  the  mortal  wound. 

But  if  you  inquire,  what  then  is  implied  in  the  mortifi 
cation  or  crucifixion  of  sin  1  I  answer, 

1.  It  necessarily  implies  the  soul's  implantation  into 
Christ  and  union  with  him  :  "  they  that  are  Christ's  have 
crucified  the  flesh."    Without  this  all  attempts  are  inef- 
fectual :  "  When  we  were  in  the  flesh,  the  motions  of  sins 
which  were  by  the  law  did  work  in  our  members  to  bring 
forth  fruit  unto  death."    Rom.  7  :  5.    Sin  was  then  in  its 
full  dominion  ;  no  abstinence  or  outward  severity,  no  pur- 
poses or  solemn  vows  could  mortify  or  destroy  it ;  there 
must  be  an  implantation  into  Christ  before  there  can  be 
any  crucifixion  of  sin.    What  believer  has  not  in  the  days 
of  his  first  conviction  tried  all  external  means  of  mortify- 
ing sin,  and  found  all  to  be  to  as  little  purpose  as  the 
binding  of  Samson  with  green  withes  ?    But  when  he  has 
come  to  act  faith  upon  the  death  of  Christ  the  design  of 
mortification  has  succeeded. 

2.  Mortification  of  sin  implies  the  agency  oftlie  Spirit 
of  God  in  that  work,  without  whose  aid  all  our  endeavors 
must  be  fruitless.    Of  this  work  we  may  say,  "  Not  by 
might,  nor  by  power,  but  by  my  Spirit,  saith  the  Lord." 
Zech.  4  :  6.    When  the  apostle  would  show  by  what  hand 
this  work  is  performed,  he  thus  speaks  :  "If  ye  through 
the  Spirit  do  mortify  the  deeds  of  the  body,  ye  shall  live." 
Rom.  8  :  13.   -The  duty  is  ours,  but  the  power  whereby 
wo  perform  it  is  God's.    The  Spirit  is  the  only  successful 
combatant  against  the  lusts  that  war  in  our  members. 
Gal.  5  :  17.    It  is  true,  this  excludes  not  our  endeavors, 
for  it  is  we  through  the  Spirit  who  mortify  the  deeds  of 


Ch.27.)  THE    MORTIFICATION    OF    SIN.  441 

the  body ;  but  all  our  endeavors  without  the  Spirit's  aid 
avail  nothing. 

3.  The  crucifixion  of  sin  necessarily  implies  tlie  subver- 
sion of  its  dominion  in  the  soul :  a  mortified  sin  cannot  be 
a  reigning  sin.     Rom.  6  :  12-14.     Two  things  constitute 

lie  dominion  of  sin — the  fulness  of  its  power,  and  the 
soul's  subjection  to  it.  The  fulness  of  its  power  rises  from 
the  pleasure  it  gives  to  the  corrupt  heart  of  man.  It 
seems  to  be  as  necessary  as  the  right  hand,  as  useful  as 
the  right  eye,  Matt.  5  :  29  ;  but  the  mortified  heart  is  dead 
to  the  profits  of  sin ;  it  has  no  pleasure  in  it ;  it  becomes 
its  daily  complaint.  Mortification  presupposes  the  illumi- 
nation of  the  mind  and  conviction  of  the  conscience ;  by 
reason  whereof  sin  cannot  blind  the  mind  or  bewitch  and 
ensnare  the  will  and  affections  as  it  was  wont  to  do,  con 
sequeritly  its  dominion  over  the  soul  is  destroyed. 

4.  The  crucifying  of  the  flesh  implies  a  gradual  weaken 
ing  of  the  power  of  sin  in  the  soul.   The  death  of  the  cross 
was  a  slow  and  lingering  death,  and  the  crucified  person 
grew  weaker  and  weaker  every  hour  ;  so  it  is  in  the  mor- 
tification oi  sin,  the  soul  is  still  cleansing  itself  from  all 
filthiness  of  the  flesh  arid  spirit,  and  perfecting  holiness 
in  the  fear  of  God.  2  Cor.  7  :  1.    And  as  the  body  of  sin 
is  weakened,  so  the  inward  man,  or  the  new  creature,  is 
"renewed  day  by  day."  2  Cor.  4  :  16.    Sanctification  is 
a  progressive  work  of  the  Spirit ;  and  as  holiness  roots 
itself  deeper  in  the  soul,  so  the  power  of  sin  abates  and 
sinks  until  at  length  it  is  swallowed  up  in  victory. 

5.  The  crucifying  of  the  flesh  denotes  the  believer's 
application  of  spiritual  means  and  instruments  for  the  de- 
struction of  it.    There  is  nothing  which  a  gracious  heart 
more  vehemently  desires  than  the  death  of  sin  and  per- 
fect deliverance  from  it,  Rom.  7  :  24 ;  the  sincerity  of 
which  desires   manifests  itself  in  the   application  of  all 
God's   remedies  :    such   are  daily   watching  against  the 
occasions  of  sin,    "  I  have  made  a  covenant  with  mine 

19* 


442  THE  METHOD  OF  GRACE.  (Ch.27 

eyes,"  Job,  3i  :  1 ;  more  than  ordinary  vigilance  over 
their  special  sin,  "  I  kept  myself  from  mine  iniquity," 
Psalm  18  :  23 ;  earnest  cries  to  heaven  for  preventing 
grace,  "  Keep  back  thy  servant  also  from  presump- 
tuous sins,  let  them  not  have  dominion  over  me," 
Psalm  19  : 13 ;  deep  humblings  of  soul  for  sins  past,  an 
excellent  preventive  of  future  sins  :  in  "  that  ye  sorrowed 
after  a  godly  sort,  what  carefulness  it  wrought  !"  2  Cor. 
7:11;  care  to  give  no  advantage  to  sin  by  making  pro- 
vision for  the  flesh  to  fulfil  the  lusts  thereof,  as  others  do, 
Rom.  13  :  13,  14;  willingness  to  bear  due  reproofs  for 
sin,  "  Let  the  righteous  smite  me,  it  shall  be  a  kind- 
ness." Psalm  141 :  5.  These  and  such  like  means  of 
mortification  regenerate  souls  are  daily  using  for  the 
death  of  sin. 

II.  We  shall  examine  the  reasons  why  this  work  of 
the  Spirit  is  expressed  under  the  expression  of  CRUCIFY- 
ING THE  FLESH.  The  reason  is  the  resemblance  which 
the  mortification  of  sin  bears  to  the  death  af  the  cross; 
which  appears  in  five  particulars. 

1.  The  death  of  the  cross  was  a  painful  death,  and  the 
mortification  of  sin  is  a  very  painful  work,  Matt.  5  :  29 ; 
it  is  as  the  cutting  off  our  right  hands  and  plucking  out 
our  right  eyes  ;  it  will  cost  many  tears  and  groans,  prayers 
and  strong  cries  to  heaven,  before  one  sin  will  be  morti- 
fied.   On  account  of  the  difficulty  of  this  work  the  Scrip- 
ture says,  "  Strait  is  the  gate,  and  narrow  is  the  way,  that 
leadeth  unto  life ;  and  few  there  be  that  find  it,"  Matt. 
7  :  14 ;  and  that  the  righteous  themselves  are  "  scarcely 
saved." 

2.  The  death  of  the   cross   was  universally  painful} 
every  member,  every  sinew,  every  nerve  was  subject  to 
tormenting  pain.    So,  in  the  mortification  of  sin,  it  is  not 
this  or  that  particular  member,  but  the  whole  body  of  sin 
that  is  to  be  destroyed,  Rom.  6:6;  and  accordingly  the 
conflict  is  in  every  faculty  of  the  soul ;  for  the  Spirit  of 


Ch.  27.)  THE    MORTIFICATION    OF    SIN.  443 

God,  by  whose  aid  sin  is  mortified,  combats  with  sin  as 
sin,  and  for  that  reason  with  every  sin  in  every  faculty  of 
the  soul. 

3.  The  death  of  the  cross  was  lingering,  denying  to 
them  that  suffered  it  the  favor  of  a  quick  despatch ;   so  it 
is  in  the  death  of  sin.    Though  the  Spirit  of  God  be  mor- 
tifying it  day  by  day,  it  is  a  truth  sealed  by  the  experience 
of  all  believers,  that  sin  is  long  in  dying.    And  if  we  ask 
a  reason  of  this  dispensation  of  God,  this  seems  to  be 
one :  corruptions  in  believers,  like  the  Canaanites  in  the 
land  of  Israel,  are  left  to  prove  the  people  of  God,  to 
keep   us   watching,   praying  and   believing;    wondering 
at  the  riches   of  pardoning    and   preserving   mercy  all 
our  days. 

4.  The  death  of  the  cross  was  very  shameful;  they  that 
died  thus  were  loaded  with  ignominy ;  their  crimes  were 
exposed  to  public  view ;   after  this  manner  dieth  sin — a 
very  shameful  and  ignominious  death.    Every  true  be- 
liever draws  up  a  charge  against  it  in  every  prayer,  con- 
demns it  in  every  confession,  bewails  the  evil  of  it  with 
tears,  making  sin  as  odious  as  he  can  find  words  to  ex- 
press it.    "  O  my  God,  I  am  ashamed,  and  blush  to  lift  up 
my  face  to  thee."    Ezra,  9:6.    So  Daniel  in  his  confes- 
sion, "O  Lord,  righteousness  belongeth  unto  thee,  but  un- 
to us  confusion  of  face,  as  at  this  day."    Dan.  9  :  7.    Nor 
can  it  grieve  any  believer  in  the  world  to  accuse  and  be 
filled  with  shame  for  sin,  while  he  remembers  that  all  the 
shame  and  confusion  of  face  which  he  takes  to  himself 
goes  to  the  vindication  and  honor  of  God.    As  David  was 
content  to  be  more  vile  still  for  God,  so  it  pleases  the 
heart  of  a  Christian  to  advance  the  glory  of  God  by  ex- 
posing his  own  shame  in  humble  confessions  of  sin. 

5.  The  death  of  the  cross  was  not  natural,  but  violent. 
Such  is  the  death  of  sin :  it  dies  not  of  its  own  accord 
as  nature  dieth  in  the  aged ;  for  if  the  Spirit  of  God  did 
not  kill  it,  it  would  live  to  eternity.    Sin  can  live  to  eter- 


444  THE  METHOD  OF  GRACE.  (Ch.  27 

nity  in  the  fire  of  God's  wrath ;  so  that  either  it  must  die 
a  violent  death  by  the  hand  of  the  Spirit  or  it  never  dies 
at  all. 

III.  WHY  ALL  THAT  ARE  IN  CHRIST  MUST  BE  SO  CRUCI- 
FIED OR  MORTIFIED  UNTO  SIN.  And  the  necessity  of  this 
will  appear  divers  ways. 

1.  From  the  contrariety  between  Christ  and  unmortified 
lust.    "  These  are  contrary  the  one  to  the  other."    Gal. 
5  : 17.    There  is  a  threefold  inconsistency  between  Christ 
and  such  corruptions.    They  are  contrary  to  the  holiness 
of  Christ,  "Whosoever  abideth  in  him  sinneth  not;  who- 
soever sinneth  hath  not  seen  him,  neither  known  him," 

1  John,  3:6;  that  is,  whosoever  is  thus  plunged  into  the 
lust  of  the  flesh  can  have  no  communion  with  the  pure 
and  holy  Savior.    There  is  also  an  inconsistency  between 
such  sin  and  the  honor  of  Christ,  "  Let  every  one  that 
nameth  the  name  of  Christ  depart  from  iniquity,"  2  Tim. 

2  :  19 ;  as  Alexander  said  to  a  soldier  of  his  name,  Re- 
member thy  name  is  Alexander,  and  do  nothing  unworthy 
of  that  name.    Unmortified  lusts  are  also  contrary  to  the 
government  of  Christ,  "  If  any  man  will  come  after  me, 
let  him  deny  himself,  and  take  up  his  cross  daily,  and  fol- 
low me."    Luke,  9  :  23.    These  are  the  self-denying  terms 
upon  .which  men  are  admitted  into  Christ's  service ;  and 
without  mortification  and  self-denial  he  allows  no  man  to 
call  him  Lord  and  Master. 

2.  The   necessity  of  mortification   appears    from   the 
necessity  of  confonnity  between  Christ,  tlie  Head,  and  the 
members  of  his  mystical  body ;  for  how  uncomely  would 
it  be  to  see  a  holy,  heavenly  Christ  leading  a  company  of 
unclean  and  sensual  members  ]    "  Take  my  yoke  upon 
you,  and  learn  of  me,  for  I  am  meek  and  lowly."    Matt. 
11  :  29.    As  though  he  had  said,  it  would  be  monstrous 
to  the  world  to  behold  a  company  of  lions  and  wolves 
following  a  meek  and  harmless  lamb — men  of  raging  and 
anmortified  lusts  owning  me  for  their  head  of  govern- 


Ch.27.)  THE    MORTIFICATION    OF    SIN. 

ment.  And  again,  1  John,  2:6,  "  He  that  saith  he  abi'leth 
in  him,  ought  himself  also  so  to  walk,  even  as  he  walked. " 
As  if  he  had  said,  either  imitate  Christ  in  your  practice, 
or  never  make  pretensions  to  Christ  in  your  profession. 
This  was  what  the  apostle  complained  of:  For  man)- 
walk,  of  whom  I  have  told  you  often,  and  now  tell  you, 
even  weeping,  that  they  are  the  enemies  of  the  cross  of 
Christ.  Phil.  3  :  18.  Men  cannot  put  a  greater  dishonor 
upon  Christ  than  by  making  his  name  a  cloak  to  their  lusts. 

3.  The  necessity  of  crucifying  the  flesh  appears  from 
the  method  of  salvation  as  stated  in  the  Gospel.    God  every 
where  requires  the  practice  of  mortification,  under  pain 
of  damnation.    "  Wherefore  if  thy  hand  or  thy  foot  of- 
fend thee,  cut  them  off,  and  cast  them  from  thee  :  it  is 
better  for  thee  to  enter  into  life  halt  or  maimed,  rather 
than  having  two  hands  or  two  feet,  to  be  cast  into  ever- 
lasting fire."    Matt.  18  :  8.     The  Gospel  allows  no  hopes 
of  salvation  unaccompanied  with  serious  endeavors  of 
mortification.    "  Every  man  that  hath  this  hope  in  him 
purifieth  himself,  even  as  he  is  pure."    1  John,  3  :  3.    It 
was  one  special  end  of  Christ's  coming  into  the  world,  to 
save  his  people  from  their  sins,  Matt.  1  :  21 ;  nor  will  he 
be  a  Savior  to  any  who  remain  under  the  dominion  of 
their  lusts. 

4.  The  whole  current  of  the  Gospel  puts  us  under  the 
necessity  of  mortification.    Gospel-precepts  have  respect 
to  this  ;  "  Mortify  therefore  your  members  which  are  up- 
on the  earth,"  Col.  3:5;  "Be  ye  holy,  for  I  am  holy." 
1  Pet.  1  :  15.    Gospel-precedents  have  respect  unto  this  : 
"  Wherefore,  seeing  we  also  are  compassed  about  with  so 
great  a  cloud  of  witnesses,  let  us  lay  aside  every  weight, 
and  the  sin  which  doth  so  easily  beset  us."    Heb.  12  :  1 
Gospel- threatenings  are  written  for  this  end,  and  pi  ess 
mortification  :  "  If  ye  live  after  the  flesh,  ye  shall  die." 
Rom.  8  :  13.    "  The  wrath  of  God  is  revealed  from  hea- 
ven against  all  ungodliness  and  unrighteousness  of  men.' 


446  THE  METHOD  OF  GRACE.  (Ch.  27 

Rom.  1:18.  The  promises  of  the  Gospel  are  written 
designedly  to  promote  it :  "  Having  therefore  these  pro- 
mises, dearly  beloved,  let  us  cleanse  ourselves  from  all 
filthiness  of  the  flesh  and  spirit,  perfecting  holiness  in 
the  fear  of  God."  2  Cor.  7:1.  But  in  vain  are  all  these 
things  written  in  the  Scriptures,  except  mortification  be 
the  daily  practice  of  professors. 

5.  Mortification  is  the  very  design  of  our  regeneration 
and  the  imparting  of  the  principles  of  grace.  "  If  we  lure 
in  the  Spirit,  let  us  walk  in  the  Spirit."  Gal.  5  :  25    In 
vain  were  the  habits  of  grace  planted,  if  the  fruits  of  ho- 
liness  and  mortification  be  not  produced.    Yea,  mortifi- 
cation is  not  only  the  design,  but  a  special  part  of  our 
sanctification. 

6.  If  mortification  be  not  the  daily  endeavor  of  believ- 
ers, the  way  to  heaven  does  not  answer  to  Christ's  descrip- 
tion of  it.  He  tells  us,  "  Wide  is  the  gate  and  broad  is  the 
way  that  leadeth  to  destruction,  and  many  there  be  which 
go  in  thereat ;  because  strait  is  the  gate  and  narrow  is  the 
way  which  leadeth  unto  life,  and  few  there  be  that  find 
it."  Matt.  7  :  13,  14.    Either  Christ  must  be  mistaken  in 
the  account  he  gave  of  the  way  to  glory,  or  all  unmorti- 
fied  persons  are  out  of  the  way  ;  for  what  makes  the 
way  of  salvation  narrow  but  the  difficulties  and  severities 
of  mortification  ] 

7.  He  that  denies  the  necessity  of  mortification,   con- 
founds all  discriminating  marks  between  saints  and  sin- 
ners, pulls   down  the  pale  of  distinction,   and   lets    the 
world  into  the  church.  It  is  a  great  design  of  the  Gos- 
pel to  preserve  the  boundaries  between  the  one  and  the 
other.  Rom.  2  :  7,  8 ;  8  :  1-13.  But  if  men  may  be  chris- 
tians  without  mortification,  we  may  as  well  go  into  the 
worst  places  among  the  sottish  crew  of  sinners,  and  say 
Here  are  those  that  are  redeemed  by  the  blood  of  Christ 
here  are  his  disciples  and  followers  ;  as  to  seek  them  in  the 
purest  churches  or  most  strictly-religious  families. 


Ci.  27.  J  THE    MORTIFICATION    OF    SIN.  447 

IV.  We  inquire  into  THE  TRUE  PRINCIPLE  of  mortifi- 
cation. There  are  many  ways  attempted  for  the  mortifi- 
cation of  sin,  and  many  rules  laid  down  to  guide  men  in 
-that  great  work,  some  of  which  are  very  trifling  and  im- 
pertinent :  such  are  those  prescribed  by  popish  votaries. 
But  the  sanctifying  Spirit  is  the  only  effectual  principle 
of  mortification  ;  and  without  him  no  resolutions,  vows, 
or  any  other  external  endeavors  can  avail  to  the  mortifi- 
cation of  one  sin.  The  heathen  have  prescribed  many 
rules  for  the  suppression  of  vice ;  Aristides,  Seneca  and 
Cato  were  renowned  among  them  on  this  account.  For- 
mal Christians  have  also  gone  far  in  the  reformation  of 
their  lives,  but  could  never  attain  true  mortification ;  for 
mality  pares  off  the  excrescences  of  vice,  but  never  kills 
the  root  of  it ;  it  usually  recovers  again,  and  their  souls 
relapse  into  a  worse  condition  than  before.  Matt.  12  :  43, 
44 ;  2  Peter,  2  :  20. 

This  work  of  mortification  is  peculiar  to  the  Spirit  of 
God,  Rom.  8  :  13  ;  Gal.  5  : 17  ;  and  the  Spirit  becomes  a 
principle  of  mortification  in  believers  in  two  ways. 

1.  The  Spirit  of  God  implants  habits  of  a  contrary  na- 
ture which  are  destructive  to  sin.  1  John,  5:4;  Acts, 
15  :  9.  Grace  is  to  corruption  what  water  is  to  fire,  be- 
tween which  there  is  a  contrariety  both  in  nature  and 
operation.  Gal.  5  :  17.  There  is  a  threefold  remarkable 
advantage  given  us  by  grace  for  the  destruction  and  mor- 
tification of  sin.  Grace  gives  the  heart  of  man  a  con- 
trary inclination,  by  which  spiritual  things  become  natu- 
ral to  the  regenerate  soul.  "  For  I  delight  in  the  law  of 
God  after  the  inward  man."  Rom.  7  :  22.  Sanctification 
is  in  the  soul  as  a  living  spring  running  with  a  kind  of  cen- 
tral force  heavenward.  John,  4  :  14.  Moreover,  holy  prin- 
ciples destroy  the  interest  sin  once  had  in  the  love  of  the 
soul ;  the  sanctified  soul  cannot  take  pleasure  in  sin,  or 
in  that  which  grieves  God,  as  it  was  wont  to  do ;  but  that 
which  was  the  object  of  delight  hereby  becomes  the  ob- 


448  THE  METHOD  OF  GRACE.  (Ch.  27. 

ject  of  grief  and  hatred.  What  I  hate  that  I  do-  Rom. 
7  :  15.  From  these  follow  a  third  advantage  for  the  mor- 
tification of  sin,  inasmuch  as  sin  being  contrary  to  the 
new  nature,  and  the  object  of  hatred,  cannot  be  commit- 
ted without  very  sensible  regret ;  and  what  is  done  with 
regret  is  neither  done  frequently  nor  easily  :  the  case  of 
a  regenerate  soul  under  the  surprisals  of  temptation,  be- 
ing like  that  of  a  captive  in  war  who  marches  by  con- 
straint among  his  enemies.  So  the  apostle  expresses  him- 
self, "  But  I  see  another  law  in  my  members  warring 
against  the  law  of  my  mind,  and  bringing  me  into  capti- 
vity to  the  law  of  sin  which  is  in  my  members."  Rom 
7  :  23.  Thus  the  Spirit  of  God  promotes  the  design  of 
mortification  by  the  implantation  of  contrary  habits. 

2.  By  assisting  gracious  habits  in  all  times  of  need, 
which  he  does  many  ways ;  sometimes  awakening  and 
arousing  grace,  and  drawing  forth  its  activity  and  power 
to  actual  and  successful  resistance  of  temptation.  "  How 
then  can  I  do  this  great  wickedness,  and  sin  against 
Godl"  Gen.  39  :  9.  Holy  fear  awakens  and  raises  all  the 
grace  in  the  soul  to  make  a  vigorous  resistance  of  temp- 
tation ;  the  Spirit  also  strengthens  weak  grace  in  the  soul. 
"  My  grace  is  sufficient  for  thee ;  for  my  strength  is 
made  perfect  in  weakness."  2  Cor.  12  :  9.  And  by  rea- 
son of  grace  thus  implanted  and  thus  assisted,  he  that  is 
born  of  God  keepeth  himself,  and  the  wicked  one  touch- 
eth  him  not. 

V.  How  mortification  of  sin  EVINCES  THE  SOUL'S  INTE- 
REST IN  CHRIST. 

1.  "Whatever  shows  the  indwelling  of  the  Holy  Spirit 
in  us,  must  be  evidence  of  a  saving  interest  in  Christ,  as 
has  been  fully  proved  ;  but  the  mortification  of  sin  plainly 
shows  the  indwelling  of  the  Spirit,  for,  as  we  have  also 
seen,  it  can  proceed  from  no  other  principle.  There  is  as 
inseparable  a  connection  between  mortification  and  the 
Spirit,  as  between  the  effect  and  its  proper  cause,  and  the 


Ch.  27.1  THE    MORTIFICATION    OF    SIN.  449 

same  connection  between  the  inbeing  of  the  Spirit  and 
union  with  Christ.  So  that  to  reason  from  mortification 
to  the  inhabitation  of  the  Spirit,  and  from  the  inhabitation 
of  the  Spirit  to  our  union  with  Christ,  is  a  scriptural 
way  of  reasoning. 

2.  That  which  proves  a  soul  to  be  under  the  covenant 
of  grace,  proves  its  interest  in  Christ ;  for  Christ  is  the 
head  of  that  covenant,  and  none  but  believers  are  under 
its  blessings  and  promises ;   and  mortification  of  sin  is  a 
sound  evidence  of  the  soul's  being  under  the  covenant  ol 
grace,  as  is  plain  from  those  words  of  the  apostle,  "  Let 
not  sin  therefore  reign  in  your  mortal  body,  that  ye  should 
obey  it  in  the  lust  thereof.    Neither  yield  ye  your  mem- 
bers as  instruments  of  unrighteousness  unto  sin  ;  but  yield 
yourselves  unto  God,  as  those  that  are  alive  from  the  dead, 
and  your  members  as  instruments  of  righteousness  unto 
God.  For  sin  shall  not  have  dominion  over  you  ;  for  ye 
are  not  under  the  law,  but  under  grace ;"  Rom.  6  :  12—14; 
where  the  apostle  presses  believers   to  mortification  by 
this  encouragement,  that  it  will  be  a  good  evidence  to 
them  of  a  new  covenant  interest,  for  all  duties  and  endea- 
vors can  never  mortify  sin.    It  is  the  Spirit  in  the  new 
covenant  which  produces  it.    Whoever  therefore  has  his 
corruptions  mortified,  has  his  interest  in  the  covenant, 
and  consequently  in  Christ,  so  far  made  clear  to  him. 

3.  The  evidence  of  saving  faith  must  needs  be  a  good 
evidence  of  our  interest  in  Christ ;   and  mortification  of 
sin  is  the  fruit  and  evidence  of  saving  faith.    "  Purifying 
their  hearts  by  faith."  Acts,  15  :  9.  "  This  is  the  victory 
that  overcometh  the  world,  even  our  faith."   1  John,  5:4, 
Faith  overcomes  the  allurements  of  the  world  on  the  one 
hand,  and  the  terrors  of  the  world  on  the  other,  by  mor- 
tifying the  affections   to  all  earthly  things.     A  mortified 
heart  is  not  easily  ensnared  with  the  pleasures  of  the 
world,  or  much  moved  with  the  losses  and  sufferings  it 
meets  from  it ;  so  the  force  of  its  temptations  are  broken, 


450  THE    METHOD    OF    GRACE.  (Ch.  2& 

and  the  mortified  soul  becomes  victorious  over  it,  and  all 
this  by  the  instrumentality  of  faith. 

4.  In  a  word,  there  is  an  indissoluble  connection  be- 
tween the  mortification  of  sin  and  the  life  of  grace  : 
"  Reckon  ye  also  yourselves  to  be  dead  indeed  unto  sin, 
but  alive  unto  God  through  Jesus  Christ,"  Rom.  6  :  1.1; 
and  the  life  of  Christ  must  needs  involve  a  saving  inte- 
rest in  Christ. 


CHAPTER  XXVIII. 
i 

CRUCIFYING    THE    FLESH,    OR     THE    MORTIFICATION    OF    SIN 

CONTINUED. 

And  they  that  arc  Christ's  have  crucified  the  flesh  with  the 
affections  and  lusts.     Gal.  5  :  24. 

In  the  previous  discourse  we  have  shown  from  this  text 
that  a  saving  interest  in  Christ  may  be  inferred  from  tJic 
crucifying  or  mortifying  of  the  flesh  with  its  affections  and 
lusts.  Having  considered  the  nature  and  necessity  of  mor- 
tification, and  shown  how  a  saving  interest  in  Christ  may 
be  inferred  from  it,  we  now  proceed  to  a  PRACTICAL  IM- 
PROVEMENT of  the  whole. 

INFERENCE  1.  If  they  that  are  Christ's  have  crucified 
the  flesh,  the  life  of  the  Christian  is  no  idle  life.  The 
corruptions  of  his  heart  continually  fill  his  hands  with 
work  of  the  most  difficult  nature  ;  sin-crucifying  work, 
which  the  Scripture  calls  cutting  off  the  right  hand  and 
plucking  out  the  right  eye.  Sin-crucifying  work  is  hard 
work,  and  it  is  constant  work  throughout  the  life  of  a 
Christian  ;  there  is  no  time  nor  place  freed  from  this  con- 
flict;  every  occasion  stirs  corruption,  and  every  stirring 
of  corruption  calls  for  mortification  ;  corruptions  work 


Ch.28.)  THE    MORTIFICATION    OF    SIN.  451 

in  our  very  oest  duties,  Rom.  7  :  23,  and  call  the  Chris- 
tian to  mortifying  labors.  The  world  and  the  devil  are 
great  enemies  and  sources  of  many  temptations  to  be- 
lievers, but  not  like  the  corruptions  of  their  own  hearts ; 
they  only  tempt  externally,  but  these  tempt  internally 
and  are  much  more  dangerous ;  they  only  tempt  at 
times,  these  continually.  Besides,  whatever  Satan  or  the 
world  attempts  upon  us  would  be  altogether  ineffectual 
were  it  not  for  our  own  corruptions,  John,  14  :  30 ;  so 
that  the  corruptions  of  our  own  hearts,  as  they  create 
most  danger,  must  give  us  more  labor.  Our  life  and  this 
labor  must  end  together  ;  for  sin  is  long  dying  in  the 
best  heart :  those  who  have  been  many  years  exercised 
in  the  study  of  mortification,  may  feel  the  same  corrup- 
tion troubling  them  now  which  drew  forth  their  tears  and 
brought  them  to  their  knees  twenty  or  forty  years  ago.  It 
may  be  said  of  sin  as  of  Hannibal,  that  active  enemy, 
that  it  will  never  be  quiet,  whether  conquering  or  con- 
quered ;  and  until  sin  cease  working,  the  Christian  must 
not  cease  mortifying. 

2.  If  mortification  be  the  great  work  of  a  Christian, 
those  that  give  the  corruptions  of  christians  an  occasion  to 
revive,  do  them  a  very  ill  office.  They  are  not  our  best 
friends  who  stir  the  pride  of  our  hearts  by  the  flattery  ot 
their  lips.  The  grace  of  God  in  others  is  thankfully  to  be 
owned,  and  under  discouragements  to  be  wisely  spoken 
of;  but  the  strongest  christians  scarcely  show  their  own 
weakness  in  any  one  thing  more  than  in  hearing  their 
own  praises.  Christian,  thou  carriest  gunpowder  about 
thee,  desire  those  that  carry  fire  to  keep  at  a  distance  :  it 
is  a* dangerous  crisis  when  a  proud  heart  meets  with  flat- 
tering lips  :  take  away  the  fire,  said  a  holy  divine  of  Ger- 
many, when  his  friend  commended  him  upon  his  death- 
bed, for  I  have  yet  combustible  matter  about  me.  Faith- 
ful, seasonable,  discreet  reproofs  are  much  more  safe  to 
as  and  advantageous  to  our  mortifying  work  :  but  alas, 


452  THE    METHOD    OP    GRACE.  i  Uii.  ii» 

how  few  have  the  wisdom  duly  to  administer  them  1  It  is 
said  of  Alexander,  that  he  told  a  philosopher  who  had 
been  long  with  him  to  be  gone  ;  for,  said  he,  so  long  thou 
hast  been  with  me  and  never  reproved  me ;  which  must 
be  thy  fault ;  for  either  thou  sawest  nothing  in  me  worthy 
of  reproof,  which  argues  thy  ignorance  ;  or  thou  durst  not 
reprove  me,  which  argues  thy  unfaithfulness  A  wise  and 
faithful  reprover  is  of  singular  use  to  him  that  is  heartily 
engaged  in  the  design  of  mortification ;  such  a  faithful 
friend,  or  some  enemy,  must  be  helpful  to  us  in  that  work 

3.  Hence  it  follows  tliat  manifold  and  successive  afflic- 
tions are  necessary  for  the  best  Christians.     The  mortifica- 
tion of  our  lusts  requires  them  all,  be  they  never  so  many. 
"  If  need  be,  ye  are  in  heaviness."    1  Pet.  1:6.    It  is  no 
more  than  need  that  one  loss  should  follow  another,  to 
mortify  an  earthly  heart ;  for  so  intensely  are  our  affec- 
tions set  on  the  world,  that  it  is  not  one,  or  two,  or  many 
checks  of  providence  that  will  suffice  to  wean  them.  Alas, 
the  earthliness  of  our  hearts  requires  all  this,  it  may  be 
much  more  than  this  to  purge  them.  The  wise  God  sees 
it  but  necessary  to  permit  frequent  discoveries  of  our 
own  weakness,  and  to  let  loose  the  tongues  of  many  ene- 
mies upon  us,  and  all  little  enough  to  destroy  the  vanity 
in  our  hearts.     Christian,  how  difficult  •soever  it  be  for 
thee  to  bear  it,  yet  the  pride  of  thy  heart  requires  all  the 
scoffs  and  calumnies  that  the  tongues  or  peris  of  thy  ene- 
mies or  mistaken  friends  have  at  any  time  thrown  upon 
thee.  Such  weeds  as  grow  in  our  hearts  will  require  hard 
frosts  to  rot  them ;    the  straying  bullock  needs  a  heavy 
clog,  and  so  does  a  Christian  whom  God  will  keep  within 
the    bounds    of  his    commandments,     Psalm    119  :  67? 
Dan.  11  :  35. 

4.  If  they  that  are  Christ's  have  crucified  the  flesh    ike 
number  of  real  Christians  is  small.    It  is  true,  if  all  that 
seem  to  be  meek  and  heavenly  might  pass  for  christians, 
the  number  would  be  great ;  but  if  none  must  be  ac 


CL  28.)  THE    MORTIFICATION    OP    SIN.  453 

counted  Christians  but  those  who  crucify  the  flesh  with  its 
affections  and  lusts,  O  how  small  is  the  number  !  For 
now  many  are  there  under  the  Christian  name  that  in- 
dulge their  lusts,  that  secretly  hate  all  who  faithfully  re- 
prove them,  and  love  none  but  such  as  feed  their  lusts, 
by  praising  and  admiring  them  ?  How  many  that  make 
provision  for  the  flesh  to  fulfil  its  lusts,  arid  cannot  enduie 
to  have  their  corruptions  crossed  ?  How  many  that  seem 
very  meek  and  humble,  until  an  occasion  be  given  to  stir 
up  their  passion,  and  then  you  shall  see  in  what  degree 
they  are  mortified  :  the  flint  is  a  cold  stone  till  it  be 
struck,  and  then  it  is  all  fiery.  I  know  the  best  Christians 
are  mortified  but  in  part ;  and  strong  corruptions  are 
often  found  in  very  eminent  Christians ;  but  they  love 
them  not  so  well  as  to  purvey  for  them  ;  to  protect,  de- 
fend, and  countenance  them ;  nor  dare  they  hate  such  as 
faithfully  reprove  them.  On  account  of  mortification  it  is 
said,  "  Strait  is  the  gate,  and  narrow  is  the  way,  that  lead- 
eth  unto  life,  and  few  there  be  that  find  it."  Matt.  7  : 14. 
5.  If  they  that  are  Christ's  have  crucified  the  flesh,  if 
mortification  is  their  daily  work,  how  falsely  are  Christians 
charged  as  troublers  of  the  world  and  disturbers  of  the  civil 
peace  and  tranquillity.  Justly  may  they  retort  the  charge, 
as  Elijah  did  to  Ahab,  "  It  is  not  I  that  trouble  Israel, 
but  thou  and  thy  father's  house. "  It  is  not  meek  and 
humble  christians  that  put  the  world  into  confusion,  but 
the  profane  and  atheistical,  or  the  designing  and  hypo- 
critical, who  lay  it  at  the  door  of  innocent  christians  :  as 
all  the  public  calamities,  which  from  the  hand  of  God  or 
by  foreign  or  domestic  enemies  befell  Rome,  were  con- 
stantly charged  upon  christians,  who  were  condemned 
and  punished  for  what  the  righteous  hand  of  God  inflict- 
ed 011  the  heads  of  the  enemies  of  that  state.  The  apostle 
James  propounds  and  answers  a  question  very  pertinent 
to  this  discourse,  "  From  whence  come  wars  and  fight- 
ings among  you :  Come  they  not  hence,  even  of  your 


454  %  THE    METHOD    OF    GRACE.  (Ch.38 

lusts  that  war  in  your  members  1"  James,  4:1.  O,  if 
men  did  but  study  self-denial,  and  live  as  much  at  home 
in  the  constant  discipline  of  their  own  hearts  as  some  do 
what  tranquillity  and  peace,  what  blessed  halcyon-days 
should  we  quickly  see  !  It  is  true,  Christians  are  always 
contending,  but  it  is  with  themselves  and  their  own  cor 
rupt  hearts  and  affections  ;  they  hate  no  enemy  but  sin ; 
they  thirst  for  the  blood  and  ruin  of  no  other  enemy ; 
they  are  ambitious  of  no  victory  but  over  the  corruptions 
of  their  own  hearts ;  they  carry  no  grudge  except  it  be 
against  sin  ;  and  yet  these  are  the  men  who  are  charged 
with  disturbing  the  times  they  live  in ;  just  as  the  wolf 
accused  the  lamb  below  him  for  defiling  the  stream.  But 
there  will  be  a  day  when  God  will  clear  up  the  innocence 
and  integrity  of  his  abused  servants  :  and  the  world  shall 
see  it  was  not  preaching  and  praying,  but  drinking,  swear- 
ing, and  enmity  to  true  godliness,  which  disturbed  the 
quietness  of  the  times.  In  the  mean  time  let  innocence 
commit  itself  unto  God,  who  will  protect  and  in  due 
time  vindicate  it. 

6.  If  they  that  are  Christ's  have  crucified  the  flesh, 
whatever  religion  or  doctrine  countenances  sin  is  not  of 
Christ.  The  doctrine  of  Christ  every  where  teaches  mor- 
tification :  the  whole  stream  of  the  Gospel  runs  against 
sin  ;  it  is  holy  and  heavenly ;  it  has  no  tendency  to  extol 
corrupt  nature  and  feed  its  pride  by  magnifying  its  free- 
dom and  power,  or  stamping  the  merit  of  the  blood  of 
Christ  upon  its  works  :  it  never  makes  the  death  of 
Christ  a  cloak  to  cover  sin,  but  an  instrument  to  de- 
stroy it. 

t  7.  If  mortification  is  the  great  business  of  a  Christian, 
ihat  condition  is  most  desirable  which  is  least  exposed  to 
temptation.  "  Give  me  neither  poverty  nor  riches,  but 
feed  me  with  food  convenient."  Prov.  30  :  8.  The  holy 
Agur  was  well  aware  of  the  danger  lurking  in  both  ex- 
tremes ;  and  how  near  they  border  upon  deadly  tempta- 


Ch.  SJ8  )  THE    MORTIFICATION    OP    SIN.  455 

lions  and  approach  the  very  precipice  of  ruin,  that  stand 
upon  either  ground.  Few  Christians  have  a  head  strong 
enough  to  stand  upon  the  pinnacle  of  wealth  and  honor, 
nor  is  it  every  one  that  can  grapple  with  poverty  and 
contempt.  A  mediocrity  is  the  Christian's  best  security, 
and  is  therefore  most  desirable  ;  and  yet  how  do  the  cor- 
ruption, the  pride  and  ignorance  of  our  hearts  covet  the 
condition  which  only  serves  to  nourish  our  lusts  and 
make  the  work  of  mortification  more  difficult  ]  It  is  well 
for  us  that  our  wise  Father  leaves  us  not  to  our  own 
choice,  that  he  frequently  dashes  our  earthly  projects  and 
disappoints  our  fond  expectations.  If  children  were  left 
to  carve  for  themselves  how  often  would  they  cut  their 
own  fingers  ? 

8.  If  mortification  is  the  great  business  of  a  Christian, 
Christian  fellowship  duly  improved  must  be  of  special  ad- 
vantage to  the  people  of  God.  For  thereby  we  have  the 
friendly  help  of  others  to  carry  on  our  great  design  and 
help  us  in  our  most  difficult  business ;  if  corruption 
be  too  hard  for  us,  others  come  in  to  our  assistance. 
"  Brethren,  if  a  man  be  overtaken  in  a  fault,  ye  which 
are  spiritual  restore  such  a  one  in  the  spirit  of  meek- 
ness." Gal.  6  :  1.  If  temptations  prevail,  that  we  fall  un- 
der sin,  it  is  a  special  mercy  to  have  the  reproofs  and 
counsels  of  our  brethren,  who  will  not  suffer  sin  to  rest 
upon  us.  Lev.  19  :  17.  Whilst  we  are  sluggish  others  are 
vigilant  for  our  safety.  The  humility  of  another  reproves 
and  mortifies  my  pride.  The  activity  of  another  quickens 
my  deadness.  The  gravity  of  another  detects  and  cures 
my  levity.  The  spirituality  of  another  may  be  exceed- 
ingly useful  to  reprove  and  heal  the  earthliness  and  sen- 
suality of  my  heart.  Two  are  better  than  one,  but  wo 
unto  him  that  is  alone.  The  devil  is  well  aware  of  this 
great  advantage,  and  therefore  strikes  with  special  ma- 
lice against  associated  christians,  who  are  as  a  well  disci- 
plined army,  whom  he  therefore  more  especially  endea- 


456  THE  METHOD  OF  GRACE.  (Ch.  28 

vors  to  rout  and  scatter  by  persecutions,  that  thereby 
Christians  may  be  deprived  of  the  sweet  advantages  of 
mutual  society. 

9.  How  deeply  lias  &in  fixed  its  roots  in  our  nature,  that 
H  should  be  the  constant  work  of  a  Christianas  life  to  mor- 
tify and  destroy  it  ?    God  has  given  us  many  excellent 
helps  :  his  Spirit  within  us,  and  a  variety  of  ordinances 
and    duties    appointed    as    instruments   of  mortification. 
From  the  very  day  of  regeneration  to  the  last  moment  of 
dissolution  the  Christian  is  at  work  in  the  use  of  all  sancti- 
fied means,  external  and  internal,  yet  can  never  destroy 
corruption  at  the  root  all  his  life  long.  The  most  eminent 
Christians  of  long   standing  in  religion,    who  have  shed 
floods  of  tears  for  sin,  and  poured  out  many  thousand 
prayers  for  the  mortification  of  it,  after  all,  find  the  re- 
mains of  their  old  disease,  and  that  there  is  still  life  in 
the  corruptions  to  which  they  have  given  so  many  wounds. 
O  the  depth  and  strength  of  sin !  which  nothing  can  sepa- 
rate from  us  but  that  which  separates  our  souls  and  bo- 
dies. And  upon  that  account  the  day  of  a  believer's  death 
is  better  than  the  day  of  his  birth.    Never  till  then  do  we 
put  off  our  armor,  sheath  our  sword,  and  cry,  victory, 
victory. 

10.  If  they  who  are  Christ's  have  crucified  the  flesh, 
as  we  hope  to  make  good  our  claim  to  Christ,  let  us  GIVE 
ALL  DILIGENCE  TO  MORTIFY  SIN  ;  in  vain  else  are  all  our 
pretences  to  union  with  him.   *This  is  the  great  work  of 
a  believer.   And  seeing  it  is  the  main  business  of  life  and 
the  great  evidence  for  heaven,  I  shall  therefore  press  you 
to  it  by  the  following  MOTIVES. 

Motive  1.  Methinks  the  comfort  resulting  from  mortifi- 
cation should  persuade  every  believer  to  diligence  in  this 
duty.  There  is  a  double  sweetness  in  mortification;  one 
as  it  is  a  sweet  Christian  duty.  Dost  thou  not  feel  a  blessed 
calm  in  thy  conscience  when  thou  hast  repelled  tempta- 


r'h.  2a)  THE    MORTIFICATION    OF    SIN.  457 

tion,  resisted  and  overcome  thy  corruptions  ]  Does  not 
God  smile  upon  thee,  and  conscience  encourage  thee  ] 
Hast  thou  not  a  heaven  within  thee,  whilst  others  feel  a 
kind  of  hell  in  the  bitter  accusations  of  their  own  con- 
science 1  But  consider  it  also  as  an  evidence  of  the  souFs 
interest  in  Christ,  as  my  text  considers  it ;  and  what  a 
heaven  upon  earth  must  then  be  found  in  mortification  ! 
These  endeavors  to  subdue  arid  mortify  my  corruptions 
speak  the  Spirit  of  God  in  me,  and  my  being  in  Christ ! 
What  heart  has  largeness  and  strength  enough  to  con- 
tain the  joy  which  flows  from  a  clear  interest  in  Jesus 
Christ!  Certainly,  Christian,  the  comfort  of  your  life  de- 
pends upon  it.  "If  ye  through  the  Spirit  do  mortify  the 
deeds  of  the  body,  ye  shall  live,"  Rom.  8  :  13 ;  you  shall 
live  a  placid,  comfortable  life  ;  for  it  is  corruption  unmor- 
tified  which  clouds  the  face  of  God  and  breaks  the  peace 
of  his  people,  and  consequently  imbitters  the  life  of  a 
Christian. 

Motive  2.  As  the  comfort  of  your  life,  which  is  much, 
so  your  fitness  for  the  service  of  God,  which  is  much  more, 
depends  upon  the  mortification  of  your  sins.  "  If  a  man 
therefore  purge  himself  from  these,  he  shall  be  a  vessel 
unto  honor,  sanctified  and  meet  for  the  Master's  use,  and 
prepared  unto  every  good  work."  2  Tim.  2  :  21.  Where 
is  the  enjoyment  of  life  but  in  its  usefulness  in  the  ser- 
vice of  God  1  It  is  not  worth  while  to  live  sixty  or  seven- 
ty years  in  the  world  to  eat  and  drink,  to  buy  and  sell, 
and  then  go  down  to  the  grave.  So  far  as  any  man  lives 
to  God  a  useful  life  to  his  honor,  so  far  only  does  he  an- 
swer the  end  of  his  being.  But  it  is  the  mortified  soul 
which  is  the  vessel  of  honor  prepared  and  meet  for  the 
Master's  use.  Let  a  proud  earthly  heart  be  employed  in 
any  service  for  God,  and  you  will  find  it  will  spoil  the 
v^prk  by  managing  it  for  self,  as  Jehu  did  ;  and  then  claim 
the  praise  of  it  by  a  proud  boast,  "  Come  see  my  zeal." 
When  the  Lord  would  employ  the  prophet  Isaiah  in  his 

Method  of  Grace.  20 


458  THE    METHOD    OF    GRACE. 

work  his  iniquity  was  first  purged,  and  after  that  he  was 
employed.  Isaiah,  6  :  6-8.  Sin  is  the  soul's  sickness,  a 
consumption  of  the  inner  man ;  and  we  know  that  lan- 
guishing consumptive  persons  are  unfit  to  be  employed 
in  strenuous  labors.  Mortification  cures  the.  disease,  re- 
stores our  strength,  and  enables  us  to  serve  God  in  our 
generation. 

Motive  3.  Your  safely  in  the  hour  of  temptation  depends 
upon  the  success  of  your  mortifying  endeavors.  Is  it  a 
mercy  to  be  kept  upright  and  steadfast  in  the  critical  sea 
son  of  temptation,  when  Satan  shall  be  wrestling  with 
you  for  the  crown  and  the  prize  of  eternal  life !  Then 
give  diligence  to  mortify  your  corruptions.  Temptation 
is  a  siege  :  Satan  is  the  enemy  without  the  walls,  laboring 
to  force  an  entrance ;  natural  corruptions  are  the  traitors 
within,  that  hold  correspondence  with  the  enemy  without, 
and  open  the  gate  of  the  soul  to  receive  him.  It  was  the 
covetousness  of  Judas'  heart  which  overthrew  him  in  the 
hour  of  temptation.  They  are  our  fleshly  lusts  which  go 
over  unto  Satan  in  the  day  of  battle,  and  fight  against  our 
souls.  1  Pet.  2:11.  The  corruptions  or  infectious  atoms 
which  fly  up  and  down  the  world  in  times  of  temptation, 
as  the  word  translated  "  pollutions"  in  2  Pet.  2  :  20  im- 
ports, are  through  lusts.  2  Pet.  1:4.  It  is  the  lust  within 
which  gives  a  lustre  to  the  vanities  of  the  world  without, 
and  thereby  makes  them  strong  temptations  to  us.  1  John, 
2  :  16.  Mortify  therefore  your  corruptions,  as  ever  you 
expect  to  maintain  your  station  in  the  day  of  trial :  cut 
off  the  advantages  of  your  enemy,  lest  by  them  he  cut 
off  your  souls  and  all  your  hopes  from  God. 

Motive  4.  As  temptations  will  be  irresistible,  so  afflic- 
tions will  be  unsupportable  to  you  without  mortification. 
My  friends,  you  live  in  a  mutable  world.  You  that  have 
husbands  or  wives  to-day  may  be  left  desolate  to-moiroij;. 
You  that  have  estates  and  children  now  may  be  bereaved 
of  both  before  you  are  aware.  Sickness  will  tread  upon 


Ch.  28.)  THE    MORTIFICATION    OP    SIN.  469 

the  heel  of  health,  and  death  will  assuredly  follow  life  as 
night  does  the  day.  Consider,  are  you  able  to  bear  the 
loss  of  your  enjoyments  with  patience1?  Can  you  think 
upon  the  parting  hour  without  trembling  ]  O  get  a  heart 
mortified  to  all  these  things,  and  you  will  bless  a  taking 
as  well  as  a  giving  God.  It  is  the  living  world,  not  the 
crucified  world,  that  raises  tumults  in  our  souls  in  the 
day  of  affliction.  How  cheerful  was  Paul  under  all  his 
sufferings  !  and  what  think  you  gave  him  that  peace  but 
his  mortification  to  the  world  1  "I  know  both  how  to  be 
abased,  and  I  know  how  to  abound :  every  where  and 
in  all  things  I  am  instructed,  both  to  be  full  and  to  be 
hungry,  both  to  abound  and  suffer  need."  Phil.  4  :  12 
Job  was  the  mirror  of  patience  in  the  greatest  shock  of 
calamity,  and  what  made  him  so  but  the  mortified  state 
of  his  heart  amidst  the  full  enjoyment  of  all  earthly 
things]  Job,  31  :  25. 

Motive  5.  The  honor  of  religion  is  concerned  in  the 
mortification  of  the  professors  of  it;  for  unmortified  pro- 
fessors will  be  the  scandal  arid  reproach  of  it.  The  pro- 
fession of  religion  may  give  credit  to  you,  but  you  will 
never  bring  credit  to  it.  All  the  scandals  and  reproaches 
that  fall  on  the  name  of  Christ  in  this  world  flow  from 
the  fountain  of  unmortified  corruption.  Judas  and  Demas, 
Hymeneus  and  Philetus,  Ananias  and  Sapphira  ruined 
themselves  and  became  rocks  of  offence  to  others  by  this 
means. 

Motive  6.  What  hard  work  will  you  have  in  your  dying 
hour,  except  you  get  a  heart  mortified  to  the  world  and 
all  that  is  in  it  ]  Your  parting  hour  will  be  a  dreadful 
hour  without  the  help  of  mortification.  Your  corruptions, 
like  glue,  fasten  your  affections  to  the  world,  and  how 
hard  will  it  be  for  such  a  man  to  be  separated  by  death  1 
O  what  a  bitter  parting  have  carnal  hearts  from  carnal 
things  !  whereas  the  mortified  soul  can  receive  the  mes- 
senger death  without  alarm,  and  as  cheerfully  put  off  the 


460  THE  METHOD  OF  GRACE.  <  Ch.  28 

body  as  a  man  does  his  clothes  at  night.  Death  need  not 
compel :  such  a  man  goes  half  way  to  meet  it.  I  desire 
to  be  dissolved,  and  to  be  with  Christ,  which  is  far  bet- 
ter. Phil.  1  :  23.  Christian,  wouldst  thou  have  thy  death- 
bed soft  and  easy;  wouldst  thou  have  an  easy  death;  then 
get  a  mortified  heart :  the  surgeon's  knife  is  scarcely  felt 
when  it  cuts  off  a  mortified  member. 

11.  Are  you  fully  satisfied  of  the  excellence  and  neces 
sity  of  mortification,  and  inquisitive  after  the  means  in 
the  use  of  which  it  may  be  attained ;  then,  for  your  help 
and  encouragement  I  will  offer  my  best  assistance  in 
some  RULES  for  this  work. 

Rule  1.  If  you  would  succeed  in  the  work  of  mortifi- 
cation, get  and  daily  exercise  more  faith.  Faith  is  the 
great  instrument  of  mortification.  This  is  the  victory,  or 
sword  by  which  the  victory  is  won,  the  instrument  by 
which  you  overcome  the  world,  even  your  faith.  1  John, 

5  :  4.    By  faith   alone  eternal  things   are   discovered  to 
your  souls  in  their  reality  and  excelling  glory,  and  these 
are  the  great  things  for  the  sake  of  which  self-denial 
and  mortification  become  easy  to  believers.  By  opposing 
things  eternal  to  things  temporal  we  resist  Satan.   1  Pet. 

6  :  8.    This  is  the  shield  by  which  we  quench  the  fiery 
darts  of  the  wicked  one.  Eph.  6  :  16. 

Rule  2.  Walk  in  daily  communicm  ivith  God  if  you 
would  mortify  the  corruptions  of  nature.  That  is  the 
apostle's  prescription :  "  This  I  say  then,  walk  in  the 
Spirit,  and  ye  shall  not  fulfil  the  lusts  of  the  flesh."  Gal. 
5  : 16.  Spiritual  and  frequent  communion  with  God  gives 
manifold  advantages  for  the  mortification  of  sin,  as  it  is 
a  bright  glass  wherein  the  holiness  of  God,  and  the  sinful- 
ness  of  sin  as  opposite  thereto,  are  most  clearly  discov- 
ei^ed,  than  which  scarcely  any  thing  can  set  a  keener  edge 
of  indignation  upon  the  spirit  of  a  man  against  sin.  Be- 
sides, all  communion  with  God  assimilates  and  transforms 


Ch.28.)  THE    MORTIFICATION    OF    SIN.  461 

the  soul  into  his  image ;  it  leaves  a  heavenly  savoi  upon 
the  soul ;  it  darkens  the  glory  of  all  earthly  things  by 
presenting  to  the  soul  a  glory  which  excelleth ;  it  im- 
proves and  deepens  sanctification  in  the  soul ;  by  all 
which  means  it  becomes  singularly  useful  in  the  work  of 
mortification. 

Rule  3.  Keep  your  conscience  in  tlie  fear  of  God  conti- 
nually, as  you  hope  to  be  successful  in  the  mortification  of 
sin.  The  fear  of  God  is  the  great  preservative  from  sin, 
without  which  all  rules  and  helps  signify  nothing.  "  By 
the  fear  of  the  Lord  men  depart  from  evil,"  Prov.  16  :  6 : 
not  only  from  external  evils,  which  the  fear  of  men  as 
well  as  the  fear  of  God  may  prevent ;  but  from  the  most 
secret  and  inward  evils,  which  is  a  special  part  of  morti- 
fication. Lev.  19  :  14.  It  keeps  men  from  the  evils  which 
no  eye  nor  ear  of  man  can  possibly  discover.  The  fear 
of  the  Lord  breaks  temptations  baited  with  pleasure,  with 
profit,  and  with  secresy.  If  ever  you  are  cleansed  from 
all  filthiness  of  flesh  and  spirit,  it  must  be  by  the  fear  of 
God.  2  Cor.  7  :  1. 

Rule  4.  Study  the  vanity  of  earth,  and  labor  to  get  true 
notions  of  its  emptiness,  if  ever  you  would  attain  to  the 
mortification  of  your  affections  towards  it.  It  is  the  false 
image  of  the  world  in  our  fancy  that  crucifies  us  with  so 
many  cares  and  solicitudes  about  it ;  and  it  is  the  true 
image  of  the  world,  represented  to  us  in  the  glass  of  the 
word,  which  greatly  helps  to  crucify  our  affections  to  the 
world.  O,  if  we  did  but  believe  three  things  about  the 
world  we  should  never  be  so  fond  of  it  as  we  are — the 
fading,  defiling  and  destroying  nature  of  it !  The  best 
and  sweetest  enjoyments  in  the  world  are  but  fading  flow- 
ers and  withering  grass,  Isa.  40  :  6 ;  Jas.  1  :  10,  11 ;  yea, 
it  is  of  a  defiling  as  well  as  a  fading  nature,  1  John,  5:19; 
it  'Mies  in  wickedness,"  it  spreads  universal  infection 
among  all  mankind,  2  Pet.  1:4;  yea,  it  destroys  as  well 
as  defiles  multitudes  of  souls,  drowning  men  in  perdition 


4:62  THE    METHOD    OF    GRACE.  (Ch.  28 

1  Tim.  6  :  9.  Millions  of  souls  will  wish  to  eternity  they 
had  never  known  its  riches,  pleasures  or  honors.  Were 
this  believed,  how  would  men  slacken  their  pace  in  the 
eager  pursuit  of  the  world ! 

Rule  5.  Be  careful  to  cut  off  all  occasions  of  sin,  and 
keep  at  the  greatest  distance  from  temptation,  if  you 
would  mortify  the  deeds  of  the  body.  The  success  of  sin 
mainly  depends  upon  the  stratagems  it  uses  to  ensnare 
the  soul ;  therefore  the  apostle  bids  us  keep  at  the  great 
est  distance.  "  Abstain  from  all  appearance  of  evil." 
1  Thess.  5  :  22.  "  Come  not  nigh  the  door  of  her  house." 
Prov.  5  :  8.  He  that  dares  venture  to  the  brink  of  sin 
has  but  little  light  in  his  understanding  and  less  tender- 
ness in  his  conscience  ;  he  neither  knows  sin  nor  fears  it 
as  he  ought.  It  is  usual  with  God  to  chastise  self-confi- 
dence by  allowing  men  to  fall  into  sin. 

Rule  6.  If  you  would  successfully  mortify  the  corrup- 
tions of  your  nature,  never  engage  against  them  in  your 
own  strength.  When  the  apostle  draws  forth  Christians 
into  the  field  against  sin,  he  bids  them  "  be  strong  in  the 
Lord  and  in  the  power  of  his  might."  Eph.  6  :  10.  O 
remember  what  a  feather  thou  art  in  the  gusts  of  temp- 
tation ;  call  to  mind  the  height  of  Peter's  confidence — 
"  though  all  men  forsake  thee,  yet  will  not  I " — and  the 
depth  of  his  fall,  shame  and  sorrow.  A  weak  Christian, 
trembling  in  himself,  depending  by  faith  upon  God  and 
graciously  assisted  by  him,  shall  be  able  to  stand  against 
the  shock  of  temptation  when  the  bold  and  confident 
resolutions  of  others  shall  melt  away  as  wax  before  the 
flames. 

Rule  7.  Concur  with  the  chastening  design  of  God  in 
the  day  of  thine  affliction.  Sanctified  afflictions  are  pre- 
scribed in  heaven  for  purifying  our  corruptions  :  "  By 
this  therefore  shall  the  iniquity  of  Jacob  be  purged ;  and 
this  is  all  the  fruit  to  take  away  his  sin."  Isa.  27  :  9.  It 
Is  a  glass  t  represent  the  evil  of  sin  and  the  vanity  of  the 


CU.28.)  Tli.E    MORTIFICATION    OF    SIN.  463 

creature,  to  embitter  the  world  and  draw  thy  affections 
from  it.  Fall  in,  therefore,  wifch  the  gracious  design  of 
God  ;  connect  every  affliction  with  prayer  that  God  would 
follow  it  with  his  blessing.  God  kills  thy  comforts  from 
no  other  design  but  to  kill  thy  corruptions  ;  wants  are  or- 
dained to  kill  wantonness,  poverty  is  appointed  to  kill 
pride,  reproaches  are  permitted  to  destroy  ambition.  Hap- 
py is  the  man  who  understands,  approves,  and  heartily 
concurs  with  the  design  of  God  in  afflicting  providences. 

Rule  S.  Bend  the  strength  of  your  endeavors  against 
your  easily -besetting  sin.  It  is  in  vain  to  lop  off  branches 
whilst  this  root  of  bitterness  remains  untouched.  This 
was  David's  practice  :  "I  was  also  upright  before  him, 
and  I  kept  myself  from  mine  iniquity."  Psalm  18  :  23. 
We  observe  in  men  that  one  faculty  is  more  vigorous  than 
another ;  we  find  in  nature  that  one  soil  suits  some  sorts 
of  seeds  rather  than  others ;  and  every  believer  may  find 
his  constitution  inclining  him  to  one  sin  rather  than  an- 
other. As  graces,  so  corruptions  exceed  one  another, 
even  in  the  regenerate.  The  power  of  special  corruption 
arises  from  our  constitution,  education,  company,  custom, 
calling,  and  such  like  occasions ;  but  from  wherever  it 
comes,  this  is  the  sin  that  most  endangers  us ;  and  ac- 
cording to  the  progress  of  mortification  in  this  sin  we 
may  safely  estimate  the  degrees  of  mortification  in  other 
sins.  Strike,  therefore,  at  the  root  of  your  own  iniquity. 

Rule  9.  Study  the  nature  and  importance  of  tlie  things 
to  be  won  or  lost,  according  to  the  issue  of  this  conflict. 
Your  life  is  a  race,  eternal  glory  is  the  prize,  grace  and 
corruption  are  the  antagonists,  and  as  either  finally  pre- 
vails, eternal  life  is  won  or  lost.  "  Know  ye  not  that  they 
which  run  in  a  race  run  all,  but  one  receiveth  the  prize  ? 
So  run,  that  ye  may  obtain."  1  Cor.  9  :  24.  This  will 
make  mortification  appear  the  most  necessary  thing  to 
you.  Shall  I  lose  heaven  for  indulging  a  wanton  appe- 
tite ]  God  forbid  !  "I  keep  under  my  body,  and  bring 


464  THE  METHOD  OF  GRACE.  (Ch.  28 

it  into  subjection;  lest  that  by  any  means,  when  I  have 
preached  to  others,  I  myself  should  be  a  cast-away." 
1  Cor.  9  :  27. 

12.  Accustom  your  thoughts  to  MEDITATIONS  proper  to 
mortify  sin  in  your  affections,  else  all  endeavors  will  be 
but  faint  and  languid.  To  this  purpose  I  recommend  the 
following  meditations  as  proper  means  to  mortify  sin. 

Meditation  1.  Consider  the  evil  of  sin,  and  how  terri 
ble  the  revelations  of  God  will  one  day  be  against  those 
that  obey  it  in  the  lusts  thereof.  "  The  wrath  of  God  is 
revealed  from  heaven  against  all  ungodliness  and  unrigh- 
teousness of  men."  Rom.  1 :  18.  "  The  Lord  Jesus  shall 
be  revealed  from  heaven,  with  his  mighty  angels,  in 
flaming  fire,  taking  vengeance  on  them  that  know  not 
God,  and  that  obey  not  the  Gospel  of  our  Lord  Jesus 
Christ :  who  shall  be  punished  with  everlasting  destruc 
tion  from  the  presence  of  the  Lord,  and  from  the  glory 
of  his  power."  2  Thess.  1 :  7-9.  Dwell  much  on  the  con- 
sideration of  the  consequences  of  sin.  It  shows  its  fairest 
side  in  the  hour  of  temptation ;  but  consider  how  it  will 
look  to  you  in  the  day  of  affliction ;  in  that  day  your  sin 
will  find  you  out.  Think  what  its  aspect  will  be  in  a  dying 
hour  :  "  The  sting  of  death  is  sin."  1  Cor.  15  :  56.  Think 
what  the  remembrance  of  it  will  be  at  the  bar  of  judg- 
ment, when  Satan  shall  accuse,  conscience  upbraid,  God 
condemn,  and  everlasting  burnings  avenge  the  evil  of  it. 
Such  thoughts  as  these  are  mortifying  thoughts. 

Meditation  2.  Think  what  it  cost  the  Lord  Jesus  to  ex- 
piate the  guilt  of  sin  by  suffering  the  wrath  of  God  for  it 
in  our  room.  Meditations  on  a  crucified  Christ  are  very 
crucifying  meditations  unto  sin,  Gal.  6  :  14;  he  suffered 
unspeakable  things  for  sin  ;  Divine  wrath  lay  upon  his 
soul  for  it — that  wrath  of  which  the  prophet  saith,  "  The 
mountains  quake  at  him,  and  the  hills  melt. — Who  can 
stand  before  his  indignation  1  and  who  can  abide  in  the 


Cli.  28.)  THE    MORTIFICATION    OF    SIN.  465 

fierceness  of  his  anger  1  his  fury  is  poured  out  like  fire, 
and  the  rocks  are  thrown  down  by  him.'*  Nahurp,  1 :  5t  6. 
It  was  unmixed  wrath,  poured  out  in  the  fulness  of  it ; 
and  shall  we  be  so  easily  drawn  to  the  commission  of  sins 
which  put  Christ  under  such  sufferings  ?  Read  such  scrip- 
tures as  Luke,  22  :  44 ;  Matt.  26  :  36,  37  ;  Mark,  14  :  33  ; 
and  see  what  sorrow  sin  brought  upon  the  Lord  of  glory; 
how  the  wrath  of  God  brought  him  into  a  sore  amaze- 
ment, a  bloody  sweat,  and  made  his  soul  heavy  unto  death. 

Meditation  3.  Consider  what  a  grief  the  sins  of  believers 
are  to  the  Spirit  of  God.  Eph.  4  :  30  ;  Ezek.  16  :  43 ;  Isa. 
63  :  10.  O  how  it  grieves  the  Holy  Spirit  of  God !  No- 
thing is  more  contrary  to  his  nature.  "  O  do  not  this 
abominable  thing  that  I  hate,'*  saith  the  Lord.  Jer.  44  :  4. 
Nothing  obstructs  the  sanctifying  design  of  the  Spirit  as 
sin  does ;  defacing  the  most  admirable  workmanship  that 
God  ever  wrought  in  the  world  5  violating  all  the  engage- 
ments laid  upon  us  by  the  love  of  the  Father,  by  the  death 
of  his  Son,  and  the  operations  of  his  Spirit.  Lay  this  me- 
ditation upon  thy  heart,  believer,  and  say,  Dost  thou  thus 
requite  the  Lord,  O  my  ungrateful  heart,  for  all  his  good- 
ness ]  Is  this  the  fruit  of  his  temporal  and  spiritual  mer- 
cies, which  are  without  number*? 

Meditation  4.  Consider  that  no  real  good  can  result 
from  sin.  You  can  have  no  pleasure  in  it,  whatever 
others  may  have,  it  being  against  your  new  nature  ;  and 
as  for  the  pleasure  which  others  have  in  sin,  it  can  be  but 
for  a  moment ;  for  either  they  must  repent  or  not  re- 
pent :  if  they  then  repent,  the  pleasure  of  sin  will  be 
turned  into  the  gall  of  asps  here ;  if  they  do  not  repent, 
it  will  terminate  in  everlasting  wailings  hereafter.  That 
is  a  solemn  question,  "  What  fruit  had  ye  in  those  things 
whereof  ye  are  now  ashamed  ?  For  the  end  of  those 
things  is  death."  Rom.  6  :  21.  You  who  are  believers 
must  never  expect  pleasure  in  sin ;  for  you  can  neither 
commit  it  without  regret,  nor  reflect  upon  it  without 
20* 


466  THE    METHOD    OF    GRACE.  (Ch.28. 

shame.  Expect  no  better  consequences  of  sin  than 
wounds  of  conscience  and  dismal  cloudings  of  the  face 
of  God. 

Meditation  5.  Consider  what  the  damned  suffer  for  the 
sins  the  devil  now  tempts  you  to  commit.  It  has  deprived 
them  of  all  outward  good,  Luke,  16  : 25  ;  all  spiritual 
good,  Matt.  25  :  41 ;  and  of  all  hope  of  enjoying  good  for 
ever :  and  as  it  has  deprived  them  of  all  good,  so  it  has 
plunged  them  into  all  misery  :  misery  from  without,  the 
wrath  of  God  being  come  upon  them  to  the  uttermost ; 
and  misery  from  within,  for  their  worm  dieth  not.  Mark, 
9  :  44.  The  memory  of  things  past,  the  sense  of  things 
present,  and  the  fearful  expectation  of  things  to  come, 
are  the  gnawings  of  the  worm  of  conscience,  under 
which  damned  souls  cry  out,  O  the  worm !  the  worm ! 
Would  any  man  who  is  not  forsaken  by  reason  run  the 
hazard  of  those  eternal  miseries  for  the  pleasures  of  a 
moment  ? 

Meditation  6.  Bethink  yourselves  what  inexcusable  hy- 
pocrisy it  will  be  in  you  to  indulge  your  lusts,  under  a  con- 
trary profession  of  religion.  You  that  profess  holiness 
and  to  be  under  the  government  of  Christ,  must  the 
worthy  name  of  Christ  be  only  used  to  cloak  and  cover 
your  lusts  which  are  so  hateful  to  him  1  God  forbid.  You 
profess  daily  to  pray  against  sin,  and  to  confess  and  be- 
wail it ;  you  pour  out  supplications  for  pardoning  grace  : 
are  you  in  jest  or  earnest  in  these  solemn  duties  of  reli- 
gion 1  If  all  these  duties  produce  no  mortification,  you 
do  but  flatter  God  with  your  lips,  and  put  a  dreadful 
cheat  upon  your  own  souls.  Nay,  do  you  not  frequently 
censure  these  things  in  others,  and  dare  you  allow  them 
in  yourselves  1  What  horrid  hypocrisy  is  this  1  Christians 
are  dead  to  sin,  Rom.  6:2;  dead  to  it  by  profession,  by 
obligation,  by  relation  to  Christ,  who  died  for  them ;  and 
now  shall  they  that  are  in  so  many  ways  dead  to  sin,  live 
any  longer  therein  ?  O  think  not  that  God  hates  sin  the 


Ch.  28.)  THE    MORTIFICATION    OF    SIN.  4G7 

less  in  you  because  you  are  his  people  ;  nay,  that  very 
consideration  aggravates  it  the  more.  Amos,  3  :  2. 

Meditation  7.  Consider  what  hard  things  some  Christians 
have  chosen  to  endure  rather  than  dejile  themselves  with 
guilt ;  and  shall  every  small  temptation  ensnare  and  take 
your  souls  ]  Read  over  the  eleventh  chapter  to  the  He- 
brews, arid  see  what  the  saints  endured  to  escape  sin  :  no 
torments  were  so  terrible  to  them  as  the  displeasure  of 
God  and  the  wounding  of  conscience  ;  and  did  God  favor 
them  more  than  he  has  you  1  O  Christians,  how  can  you, 
that  have  found  mercies  as  free  and  pardons  as  full  as 
ever  any  souls  found,  show  less  care,  less  tenderness  of 
grieving  the  Spirit  of  God  than  others  have  done  1  Cer- 
tainly if  you  saw  sin  as  they  saw  it  you  would  hate  it  as 
deeply,  watch  against  it  as  carefully,  and  resist  it  as  vi- 
gorously as  any  of  the  saints  have  done  before  you. 

Meditation  8.  Consider  what  pleasure  is  to  be  found  in 
the  mortification  of  sin.  The  fulfilling  of  your  lusts  cannot 
give  you  the  thousandth  part  of  the  comfort  and  content- 
ment that  the  resistance  of  them  and  victory  over  them 
will  give  you.  Who  can  express  the  comfort  to  be  found 
in  the  testimony  of  an.  absolving  conscience  ?  2  Cor. 
1  :  12.  Remember  what  satisfaction  it  was  to  Hezekiah 
upon  his  supposed  death-bed,  when  he  turned  to  the  wall 
and  said,  "  Remember  now,  O  Lord,  I  beseech  thee,  how 
I  have  walked  before  thee  in  truth,  and  with  a  perfect 
heart ;  and  have  done  that  which  is  good  in  thy  sight." 
Lsa.  38 :  3. 

13.  This  naturally  puts  us  upon  the  EXAMINATION  OF 
OUR  HEARTS,  whether  we  who  so  confidently  claim  a 
special  interest  in  Christ  have  crucified  the  flesh  with  its 
affections  and  lusts.  And  because  two  sorts  of  persons 
will  be  concerned  in  this  trial,  namely,  the  weaker  and 
the  stronger  Christians ;  I  shall  lay  down  two  classes  o£ 
evidences  of  mortification,  one  respecting  the  Sincerity 


468  THE    METHOD    OF    GRACE.  <,  Ch.  28. 

and  truth  of  that  work  in  all  who  are  savingly  converted, 
the  other  respecting  its  strength  and  progress  in  con- 
firmed and  grown  christians. 

(1.)  There  are  some  things  that  are  evidences  of  the 
sincerity  of  mortification,  even  in  the  weakest  Chris- 
tians :  as, 

True  tenderness  of  conscience  as  to  all  known  sins  is 
a  good  sign  sin  has  lost  its  dominion  in  the  soul.  O  it  is  a 
special  mercy  to  have  a  heart  that  shall  smite  and  reprove 
us  for  the  things  that  others  make  nothing  of;  that  shall 
check  and  admonish  us  for  our  secret  sins,  which  can  ne 
ver  turn  to  our  reproach  among  men  :  this  is  a  good  sign 
that  we  hate  sin,  however  through  the  weakness  of  the 
flesh  we  may  be  ensnared  by  it.  "  What  I  hate,  that  do 
I."  Rom.  7  :  15. 

The  earnest  desires  of  our  souls  to  God  in  prayer  foi 
sin-mortifying  grace  is  a  good  sign  our  souls  have  no  love 
for  sin.  Canst  thou  say,  poor  believer,  in  thy  heart,  that  if 
God  would  give  thee  thy  choice,  it  would  please  thee 
better  to  have  sin  cast  out  than  to  have  the  world  brought 
in  :  that  thy  heart  is  not  so  earnest  with  God  for  daily 
bread  as  it  is  for  heart-purifying  grace  ]  This  is  a  com- 
fortable evidence  that  sin  is  nailed  to  the  cross  of  Christ. 

Do  you  make  conscience  of  guarding  against  the  occa- 
sions of  sin  ?  keeping  a  daily  watch  over  your  hearts  and 
senses,  according  to  1  John,  5  :  18 ;  Job,  31  :  1.  This 
speaks  a  true  purpose  of  mortification. 

Do  you  rejoice  and  bless  God  from  your  hearts  when 
his  providence  orders  any  means  for  the  prevention  ot 
sin  1  Thus  did  David.  "  And  David  said  to  Abigail, 
Blessed  be  the  Lord  God  of  Israel  v-hich  sent  thee  this 
day  to  meet  me ;  and  blessed  be  aiy  advice,  and  blessed 
be  thou,  which  hast  kept  me  +1. ^s  day  from  coming  to  shed 
blood,  and  from  avenging  myself  with  mine  own  hand." 
1  Sam.  25  :  33. 

In  a  word,  though  the  thoughts  of  death  may  be  terri- 


Oh.  28  )  THE    MORTIFICATION    OF    SIN.  469 

bie,  yet  if  the  hope  of  your  deliverance  from  sin  thereby 
sweeten  the  thoughts  of  it  to  your  souls,  it  will  turn  unto 
you  for  a  testimony  that  you  are  not  the  servants  of  sin. 

(2.)  There  are  other  signs  of  a  more  deep  and  thorough 
mortification  of  sin  in  confirmed  believers.  The  more 
submissive  any  man  is  under  the  will  of  God  in  afflicting 
providences,  the  more  his  heart  is  mortified  to  sin.  Psalm 
119  :  67,  71  ;  Col.  1  :  11.  The  more  able  any  one  is  to 
bear  reproaches  and  rebukes  for  his  sin,  the  more  morti 
fication  there  is  in  him.  Psalm  141  :  5.  The  more  easily 
any  man  can  give  up  his  dearest  earthly  comforts  at  the 
call  of  God,  the  more  progress  he  has  made  in  the  work 
of  mortification.  Heb.  11  :  17  ;  2  Sam.  15  :  25.  The  more 
power  a  man  has  to  resist  sin  in  the  first  motions  of  it  and 
stifle  it  in  the  birth,  the  greater  degree  of  mortification  he 
nas  attained.  Rom.  7  :  23,  24.  If  great  changes  in  our  out- 
ward condition  make  no  change  for  the  worse  in  our  spi- 
rits, but  we  can  bear  prosperous  and  adverse  providen- 
ces with  an  equal  mind,  then  mortification  is  advanced 
far  in  our  souls.  Phil.  4:11,  12.  And  the  more  steady 
our  hearts  are  with  God  in  duty,  and  the  less  they  are 
infested  with  wandering  thoughts,  the  more  mortification 
there  is  in  the  soul. 

14.  It  only  remains  that  I  add  a  few  words  of  consola- 
tion to  all  that  are  under  the  mortifying  influence  of  the 
Spirit.  In  brief,  mortified  sin  shall  never  be  your  ruin :  it 
is  only  reigning  sin  that  is  ruining  sin.  Rom.  8:13.  Mor- 
tified and  pardoned  sins  shall  never  lie  down  with  us  in 
the  dust.  If  sin  be  dying,  your  souls  are  living  ;  for  dying 
unto  sin  and  living  unto  God  are  inseparably  connected. 
Rom.  6:11.  If  sin  be  dying  in  you,  it  is  certain  that  Christ 
died  for  you,  and  you  cannot  desire  a  better  evidence  of 
it.  Rom.  6  :  5,  6.  If  sin  be  dying  under  the  mortifying 
influences  of  the  Spirit,  and  it  be  your  daily  labor  to 
overcome  it,  you  are  in  the  direct  way  to  heaven  and 
eternal  salvation,  which  few  in  the  world  shall  find.  Luke 


470  THE    METHOD    OF    WRACK.  ( Ch.  S». 

13  :  24.  Finally,  if  you,  through  the  Spirit,  are  daily  mor- 
tifying the  deeds  of  the  body,  the  death  of  Christ  is  effec- 
tually applied  by  the  Spirit  to  your  souls,  and  your  inter- 
est in  him  is  unquestionable.  For  "  they  that  are  Christ's 
have  crucified  the  flesh  with  the  affections  and  lusts ;" 
and  they  that  have  so  crucified  the  flesh  with  its  affections 
and  lusts  are  Christ's. 

Blessed  be  God  for  a  crucified  Christ. 


CHAPTER  XXIX. 

THE    IMITATION    OF    CHRIST. 

H.e  that  saith  he  abideth  in  him,  ought  himself  also  so  t<) 
walk,  even  as  he  walked.     1  John,  2  :  6. 

The  principal  design  of  the  apostle  in  this  chapter  is 
to  propound  marks  for  the  examination  of  men's  claims 
to  Christ,  amongst  which  my  text  is  a  principal  one ;  a 
trial  of  men's  interest  in  Christ  by  their  imitation  of  Christ. 
It  is  supposed  by  some  expositors  that  the  apostle,  in  lay- 
ing down  this  mark,  had  a  special  design  to  overthrow 
the  wicked  doctrine  of  theCarpocratians,asect  of  ancient 
heretics  who  taught  that  men  might  have  as  much  com- 
munion with  God  in  sin  as  in  duty.  In  opposition  to 
which  the  apostle  asserts  the  necessity  of  a  christ-like 
conversation  in  all  that  claim  union  with  him  or  interest 
in  him.  In  these  words  we  have  then, 

1.  Jl  claim  to  Christ  supposed;  if  any  man  say  he  abid- 
eth in  him.  Abiding  in  Christ  is  an  expression  denoting 
real  interest  in  Christ  and  communion  with  him  ;  for  it 
is  put  in  opposition  to  those  temporary  and  transient  ef- 
fects of  the  Gospel  which  are  called  a  morning  dew  or 


Ch.  29.)  IMITATION    OF    CHRIST.  471 

an  early  cloud ;  such  a  receiving  of  Christ  as  that.  Matt. 
13  :  21,  which  is  but  a  present  flash,  sudden  and  vanish- 
ing. Abiding  in  Christ  implies  a  solid  and  effectual  work 
of  the  Spirit,  thoroughly  joining  the  soul  to  Christ.  Let 
no  man,  whosoever  he  be,  think  his  claim  to  be  valid,  ex- 
cept he  takes  this  course  to  adjust  it. 

2.  We  have  the  only  way  to  have  this  claim  warranted^ 
by  so  walking  even  as  he  walked;  which  words  carry  in 
them  the  necessity  of  our  imitation  of  Christ.  But  it  is 
not  to  be  understood  universally  of  all  the  works  or  ac- 
tions of  Christ,  some  of  which  were  extraordinary  and 
miraculous,  and  some  purely  mediatory,  and  not  imitable 
by  us.  In  these  paths  no  Christian  can  follow  Christ,  nor 
may  so  much  as  attempt  to  walk  as  he  walked.  But  the 
words  point  at  the  ordinary  and  imitable  ways  and  works 
of  Christ.  In  these  it  must  be  the  care  of  all  that  profess 
and  claim  interest  in  him  to  follow  him ;  they  must  "  so 
walk  as  he  walked."  This  "  so"  is  a  very  important  \vord 
in  this  place ;  the  emphasis  of  the  text  seems  to  lie  in  it. 
It  is  certain,  however,  that  so  walking  does  not  imply 
an  equality  with  Christ  in  holiness  and  obedience,  for,  as 
he  was  filled  with  the  Spirit  without  measure,  and  anoint- 
ed with  that  oil  of  gladness  above  his  fellows,  so  the  pu- 
rity, holiness,  and  obedience  of  his  life  are  never  to  be 
equalled  by  any  of  the  saints.  But  this  so  walking  denotes 
a  sincere  intention  and  endeavor  to  imitate  and  follow 
him  in  all  the  paths  of  holiness  and  obedience  according 
to  the  measure  of  grace  received.  The  life  of  Christ  is 
the  believer's  copy,  and  though  the  believer  cannot  draw 
one  letter  exact  as  his  copy  is,  yet  his  eye  is  still  upon  it ; 
he  is  looking  unto  Jesus,  Heb.  12  :  2,  and  laboring  to 
draw  all  the  lines  of  his  life  as  agreeably  as  he  is  able  to 
Christ  his  pattern.  Hence, 

Every  man  is  bound  to  the  imitation  of  Christ  under  penalty  oj 

forfeiting  his  claim  to  Christ. 
The  imitation  of  Christ  is  solemnly  enjoined  by  many 


472  THE    METHOD    OF    GRACE.  (Ch.  2tJ 

express  commands  of  the  G-ospel.  "  But  as  he  which  hath 
called  you  is  holy,  so  be  ye  holy  in  all  manner  of  conver- 
sation." 1  Peter,  1  :  15.  "  Be  ye  therefore  followers  of 
God  as  dear  children,  and  walk  in  love,  as  Christ  also 
hath  loved  us."  Eph.  5  :  1,2.  Christians,  says  Bernard,  re- 
ceive this  name  from  Christ,  and  it  is  very  meet  that  as  they 
inherit  his  name  so  they  should  also  imitate  his  holiness. 

It  will  be  needful  to  discuss  three  things  :  what  the 
saints'  imitation  of  Christ  implies  ;  in  what  particulars 
they  are  especially  bound  to  imitate  Christ ;  and  why  no 
claim  to  Christ  is  valid  without  this  imitation  of  him. 

I.  What  the  saints'  imitation  of  Christ,  or  walking  as 
he  walked,  IMPLIES. 

1.  It  supposes  that  no  Christian  is  a  rule  to  himself  \Q 
act  according  to  the  dictates  of  his  own  pleasure ;  for  ar 
no  man  has  wisdom  enough  to  direct  and  govern  himself, 
so,  if  his  own  will  were  made  the  rule  of  his  actions,  it 
would  be  the  highest  invasion  of  the  Divine  prerogative 
that  could  be  imagined.  "  I  know,  O  Lord,  that  the  way 
of  man  is  not  in  himself;  it  is  not  in  man  that  walketh  to 
direct  his  steps."  Jer.  10  :  23.    We  may  as  well  pretend 
to  be  our  own  makers  as  our  own  guides.  It  is  an  obser- 
vation of  Aquinas,  that  if  the  workman's  hand  were  the 
rule  of  his  work,  it  were  impossible  he  should  ever  err 
in  working.  And  if  the  will  of  man  were  the  only  guide 
of  his  way,  we  might  say,  no  man  would  sin  in  his  walk- 
ing. The  apostle  indeed  saith  of  the  heathen,  that  they 
"are  a  law  to  themselves,"  Rom.  2  :  14  ;  but  he  does  not 
mean  that  their  will  is  their  law,  but  the  law  of  God  en- 
graven upon  their  hearts  :  the  light  and  dictates  of  their 
consciences  bind  them  as  a  law. 

2.  This  imitation  of  Christ  implies,  that  as  no  man  is 
his  own  guide,  so  no  man  may  pretend  to  "be  a  rule  to  other 
men  ;  but  Christ  is  the  rule  of  every  man's  walking.    It 
is  true  indeed,  the  apostle  says,  we  should  be  followers  ot 
them  who  through  faith  and  patience  inherit  the  promises. 


Ch.  29. )  IMITATION    OF    CHRIST.  47t> 

Heb.  6  :  12.  And  again,  "  Take,  my  brethren,  the  pro- 
phets who  have  spoken  in  the  name  of  the  Lord,  for  an 
example  of  suffering  affliction,  and  of  patience."  James,  5  : 
10.  But  we  must  always  remember  that  the  wisest  among 
men  may  pretend  no  higher  than  a  ruled  rule.  The  apos- 
tle, though  filled  with  as  great  a  measure  of  the  Spirit  of 
wisdom  and  holiness  as  ever  was  possessed  by  any  mere 
man,  goes  no  higher  than  this  :  "  Be  ye  followers  of  me, 
as  I  also  am  of  Christ."  1  Cor.  11:1.  The  best  of  men 
are  but  men  at  best ;  they  have  their  errors  and  defects, 
which  they  freely  acknowledge ;  and  where  they  differ 
from  Christ  it  is  our  duty  to  differ  from  them.  It  was  the 
commendation  Paul  gave  of  the  Thessalonians,  "  And 
ye  became  followers  of  us  and  of  the  Lord."  1  Thess. 
1  :  6.  The  noble  Bereans  were  also  commended  for 
searching  the  Scripture,  and  examining  the  apostles' 
doctrine  by  it ;  and  it  was  a  good  reply  of  one  to  a  cla 
morous  disputant,  who  cried,  "  Hear  me,  hear  me  !"  "I 
will  neither  hear  thee,  nor  do  thou  hear  me  ;  but  le*  us 
both  hear  Christ." 

3.  The  imitation  of  Christ   implies    the    necessity    of 
sanctification  in  all  his  followers,  as  it  is  impossible  there 
should   be  a  practical  conformity  in  point  of  obedience 
where  there  is  not  a  conformity  in  spirit  and  in  principle. 
It  is  very  plain,  from  Ezek.  11  :  19,  20,  that  a  new  heart 
must  be  given  us,  and  a  new  spirit  put  within  us,  before 
we  can  walk  in  God's  statutes.  We  must  first  live  in  the 
Spirit  before  we  can  walk  in  the  Spirit.  Gal.  5  :  25. 

4.  The  imitation  of  Christ  plainly  shows  tliat  the  cliris- 
tian  religion  is  precise  and  strict,  no  way  countenancing 
men  in  their  lusts,  but  rejecting  every  man's  claim  to 
Christ  who  labors  not  to  tread  in  the  footsteps  of  his  holy 
example.  Profaneness  and  licentiousness  can  find  n  >  pro- 
tection under  the  wing  of  the  Gospel.    This  is  the  uni- 
versal rule  laid  upon  all  the  professors  of  religion  :  "  Let 
every  one  that    nameth  the  name  of  Christ   depart  from 


474  THE  METHOD  OF  GRACE.  (Ch  29. 

iniquity,  2  Tim.  2:19;  let  him  either  put  on  the  life  of 
Christ,  or  put  off  the  name  of  Christ.  Let  him  show  the 
hand  of  a  Christian  in  works  of  holiness  and  obedience,  or 
the  language  of  a  Christian  should  gain  no  belief  or  credit. 

5.  The  imitation  of  Christ  necessarily  implies  the  im 
perfection  of  the  best  men  in  tliis  life ;  for  if  the  life  of 
Christ  be  our  pattern,  the  holiest  men  must  confess  they 
come  short,  in  every  thing,  of  the  rule  of  their  duty.  Our 
pattern  is  still  above  us  ;  the  best  of  men  are  ashamed 
when  they  compare  their  lives  with  the  life  of  Christ.  A 
vain  heart  may  swell  with  pride  when  a  man  compares 
nimself  with  other  men  :  thus  measuring  ourselves  by  our- 
selves, and  comparing   ourselves   among    ourselves,  we 
show  our  folly  and  nourish  our  pride  ;  but  if  any  man 
will  compare  his  life  with  Christ's,  he  will  find  abundant 
cause  to  be  humbled.    Paul  was  a  great  proficient  in  ho- 
liness ;  yet  when  he  looks  up  and  sees  the  life  of  Christ 
and  rule  of  duty  so  far  above  him,  he  reckons  himself 
still  but  at  the  foot  of  the  hill.     "  Not  as  though  I  had  al- 
ready attained,  either  were  already  perfect ;  but  I  follow 
after,  if  that  I  may  apprehend  that  for  which  also  I  am 
apprehended  of  Christ  Jesus."  Phil.  3  :  12.    As  though 
he  had  said,  Alas  !  I  do  not  come  up  to  my  duty,  I  am  a 
great  way  behind ;  but  I  am  following  after,  if  at  last  1 
may  attain  it.    Perfection  is  in  my  expectation  and  hope 
at  last,  but  it  is  not  what  I  have  yet  attained. 

6.  The    imitation  of  Christ   as    our   rule    or   pattern 
necessarily  implies  the  transcendent  holiness  of  the  Lord 
Jesus.     His  holiness  is  greater  than  that  of  all  creatures  ; 
for  only  that  which  is  first  and  best  in  every  kind  is  the 
rule  and  measure  of  all  the  rest.    It  is  the  height  of  the 
saints'  ambition  to  be  made  conformable  to  Christ.    Phil 
3  :  10.    Christ  has  a  double  perfection,  a  perfection  of 
being  and  a  perfection  of  working.    His  life  was  a  per- 
fect rule,  no  error  could  be  found  therein ;  for  he  was 

*  holy,  harmless,  undefiled,  separate  *rom  sinners."    And 


Ch.  29.)  IMITATION    OP    CHRIST.  475 

such  an  high-priest  becomes  us,  as  the  apostle  speaks, 
Heb.  7  :  26.  The  conformity  of  professors  to  Christ's  ex- 
ample is  the  test  of  all  their  graces ;  the  nearer  any  man 
comes  to  this  pattern,  the  nearer  he  approaches  towards 
perfection. 

7.  The  Christian's  imitation  of  Christ,  under  penalty 
of  losing  his  claim  to  Christ,  necessarily  implies  that 
sanctifaation  and  obedience  are  the  evidences  of  our  justifi- 
cation and  interest  in  Christ.  Assurance  is  unattainable 
without  obedience.  "  As  many  as  walk  according  to  this 
rule,  peace  be  on  them,  and  mercy,  and  upon  the  Israel 
of  God."  Gal.  6  :  16.  A  careless  conversation  can  never 
be  productive  of  peace  and  consolation.  "  Our  rejoicing 
is  this,  the  testimony  of  our  conscience,  that  in  simplicity 
and  godly  sincerity,  not  with  fleshly  wisdom,  but  by  the 
grace  of  God,  we  have  had  our  conversation  in  the  world." 
2  Cor.  1  :  12.  Let  men  talk  what  they  may  of  the  imme- 
diate sealing  and  comfort  of  the  Spirit,  without  regard 
to  holiness  or  obedience;  sure  I  am,  whatever  delusion 
they  meet  with  in  that  way,  true  peace  and  consolation 
are  only  to  be  expected  and  found  in  the  imitation  of 
Christ :  "  The  fruit  of  righteousness  shall  be  peace,  and 
the  effect  of  righteousness  quietness  and  assurance  for 
ever."  We  have  it  not  for  our  holiness,  but  we  always 
have  it  in  the  way  of  holiness. 

II.  In  the  next  place  we  are  to  inquire  IN  WHAT  THINGS 
all  who  profess  Christ  are  BOUND  to  the  imitation  of  him  ; 
or  what  those  excellent  graces  in  the  life  of  Christ  were, 
which  are  proposed  as  patterns  to  the  saints.  The  life  of 
Christ  was  a  living  law  ;  all  the  graces  of  the  Spirit  were 
represented  in  their  full  glory  in  his  conversation  on  earth : 
never  man  spake  as  he  spake,  never  any  lived  as  he  lived. 
"  We  beheld  his  glory,  the  glory  as  of  the  only  begotten 
:>f  the  Father,  full  of  grace  and  truth."  John,  1  :  14.  But 
to  descend  to  the  particular  imitable  excellencies  in  the 
life  of  Christ,  which  are  high  patterns  arid  excellent  rules 


476  THE    METHOD    OF    GRACE.  (,  Ch  i>9 

for  the  life  and  conversation  of  his  people,  we  shall,  from 
among  many  others,  single  out  the  ten  following. 

Pattern  1.  First  of  all,  the  purity  and  holiness  of  the  life 
of  Christ  is  proposed  as  a  glorious  pattern  for  the  saints' 
imitation.  "  As  he  which  hath  called  you  is  holy,  so  he 
ye  holy  in  all  manner  of  conversation,"  1  Pet.  1  :  15 ;  iu 
every  point  and  turning  of  yourselves,  as  the  Greek  ex- 
presses it.  There  is  a  two-fold  holiness  in  Christ,  the  ho- 
liness of  his  nature  and  the  holiness  of  his  practice .  his 
holy  being  and  his  holy  working.  This  obliges  all  that 
profess  interest  in  him  to  a  two-fold  holiness ;  holiness  iu 
the  principles  of  it  in  their  hearts,  and  holiness  in  the 
practice  and  exercise  of  it  in  their  lives.  True,  we  can- 
not in  all  respects  imitate  the  holiness  of  Christ,  for  he  is 
essentially  holy,  proceeding  by  nature  as  a  pure  beam  of 
holiness  from  the  Father ;  and  when  he  was  incarnate  he 
came  into  the  world  pure  from  the  least  stain  of  pollution. 
It  was  said,  "  That  holy  thing  which  shall  be  born  of  thee 
shall  be  called  the  Son  of  God."  Luke,  1  :  35.  In  this 
we  can  never  be  like  Christ,  for  "  who  can  bring  a  clean 
thing  out  of  that  which  is  unclean  1  Not  one."  The  Lord 
Jesus  was  also  efficiently  holy,  that  is,  he  makes  others 
holy ;  therefore  his  sufferings  and  blood  are  called  a  foun- 
tain opened  for  sin  and  for  uncleanness  to  cleanse  men's 
souls.  Zech.  13  :  1.  In  this  Christ  also  is  inimitable ;  nr 
man  can  make  himself  or  others  holy.  It  is  a  great  truth, 
though  it  will  hardly  be  relished  by  proud  nature,  that  we 
may  sooner  make  ourselves  to  be  men  than  to  be  saints. 
Besides,  Christ  is  infinitely  holy,  as  he  is  God;  and  there 
are  no  measures  set  to  his  holiness  as  Mediator,  "  for 
God  giveth  not  the  Spirit  by  measure  unto  him."  John 
3  :  34.  But  the  holiness  of  Christ  is  propounded  as  a  pat- 
tern for  our  imitation  in  various  respects. 

He  was  truly  and  sincerely  holy,  without  simulation ; 
and  this  appeared  in  the  greatest  trial  of  the  truth  of  ho- 
liness ever  made  in  this  world.  "  The  prince  of  this  world 


Oh.  2<U  IMITATION    OF    CHRIST.  477 

cometh,  and  hath  nothing  in  me."  John,  14  :  30.  When 
he  was  agitated  and  shaken  with  the  greatest  temptations, 
no  dregs  appeared ;  he  was  like  pure  water  in  a  crystal 
glass.  The  hypocrite  makes  show  of  more  holiness  than 
he  has,  but  there  was  more  holiness  in  Christ  than  ever 
appeared  to  the  view  of  men.  There  was  much  inward 
beauty  in  him,  and  so  there  ought  to  be  in  all  his  follow- 
ers :  our  holiness,  like  Christ's,  must  be  sincere  and  real, 
Eph.  4 : 24,  shining  with  inward  beauty  towards  God  ra- 
ther than  towards  men. 

Christ  was  uniformly  holy,  at  one  time  as  well  as  an- 
other— in  one  place  and  company  as  well  as  another :  he 
was  still  like  himself;  one  and  the  same  tenor  of  holiness 
ran  throughout  his  whole  life.  So  must  it  be  with  all  his 
people,  "holy  in  all  manner  of  conversation. "  Christians, 
look  to  your  copy,  and  be  sure  to  imitate  Christ  in  this ; 
let  not  one  part  of  your  life  be  heavenly  and  another 
earthly ;  or  as  one  expresses  it,  now  a  heavenly  rapture, 
and  by-and-by  a  worldly  frolic. 

Christ  was  exemplarily  holy — a  pattern  of  holiness  to 
all  that  came  nigh  him  and  conversed  with  him.  O  imi- 
tate Christ  in  this  !  It  was  the  commendation  of  the 
Thessalonians,  that  they  were  ensamples  to  all  that  be- 
lieved in  Macedonia  and  Achaia ;  and  that  in  every  place" 
their  faith  to  God-ward  was  spread  abroad.  1  Thess.  1 : 
7,  8.  Let  no  man  go  out  of  your  company  without  con- 
viction or  edification.  So  exemplary  were  the  primitive 
Christians.  Phil.  3  :  17. 

Christ  was  strictly  holy.  "  Which  of  you  convinceth 
me  of  sin'?"  The  most  envious  and  observing  eyes  of  his 
enemies  could  not  find  a  flaw  in  any  of  his  words  or  ac- 
tions. It  is  our  duty  to  imitate  Christ  in  this.  "  That  ye 
may  be  blameless  and  harmless,  the  sons  of  God,  without 
rebuke,  in  the  midst  of  a  crooked  and  perverse  nation, 
among  whom  ye  shine  (or,  as  the  word  may  be  rendered 
imperatively,  among  whom  shine  ye)  as  lights  in  the 


478  THE  METHOD  OF  GRACE.  (Ch.29. 

world."  Phil.  2  :  15.  Thus  it  becomes  the  followers  of 
Christ  to  walk  circumspectly ;  "  for  so  is  the  will  of  God, 
that  with  well-doing  ye  may  put  to  silence  the  ignorance 
of  foolish  men."  1  Peter,  2  :  15. 

Christ  was  perseveringly  holy,  even  to  the  last  breath ; 
as  he  began  so  he  finished  his  life  in  a  constant  course 
of  holiness  :  in  this  also  he  is  our  great  pattern.  It  be- 
comes not  any  of  his  people  to  begin  in  the  Spirit  and 
end  in  the  flesh ;  but  on  the  contrary,  their  last  works 
should  be  more  than  their  first.  Let  him  that  is  holy  be 
holy  still.  Rev.  22  :  11. 

In  a  word,  the  delight  of  Christ  was  in  Jwly  tilings  and 
holy  persons.  They  were  his  chosen  companions ;  even 
so  it  becomes  his  people  to  have  their  delight  in  the  saints 
and  the  excellent  of  the  earth.  Psalm  16  :  3.  Thus, 
Christians,  be  ye  followers  of  Christ  in  his  holiness ;  God 
has  decreed  this  conformity  to  Christ  in  all  that  shall  be 
saved,  Rom.  8  :  29 ;  he  banishes  all  unholy  ones  from  his 
gracious  presence  for  ever.  1  Cor.  6:9;  Heb.  12  :  14. 
The  design  of  Christ  in  dying  for  you  was  to  make  you 
holy.  Eph.  5  :  25,  26.  O,  then,  study  holiness,  and  as 
dear  children,  be  ye  followers  of  your  most  holy  Lord 
Jesus  Christ. 

Pattern  2.  The  obedience  of  Christ  to  his  Father's  will  is 
a  pattern  for  the  imitation  of  Christians.  It  is  said  of  Christ 
that  he  learned  obedience  by  the  things  which  he  suffered. 
Heb.  5  :  8.  Christ  learned  obedience  and  yet  was  not  igno- 
rant before  of  what  he  learned  ;  he  was  perfect  in  know- 
ledge, and  yet  the  apostle  speaks  of  him  as  a  proficient 
in  the  school  of  wisdom.  But  we  must  consider,  that 
'  though  Christ,  as  God,  was  perfect  in  knowledge  and 
nothing  could  be  added  to  him,  yet  when  he  became 
man  he  came  to  understand  or  learn  by  sufferings,  as 
the  apostle  here  speaks ;  which,  though  it  added  no- 
thing to  his  knowledge,  yet  it  was  a  new  way  of  know- 
ing. The  obedience  of  Christ  is  our  pattern,  to  which 


Ch.  29.)  IMITATION    OF    CHRlS'l.  479 

we  are  obliged   to  conform  ourselves  in  the  following 
respects. 

Christ's  obedience  was  voluntary,  not  compulsory;  it 
was  so  from  his  first  undertaking  the  work  of  our  re- 
demption. "  Then  I  was  by  him,  as  one  brought  up  with 
him ;  and  I  was  daily  his  delight,  rejoicing  always  before 
him  ;  rejoicing  in  the  habitable  part  of  his  earth  ;  and  my 
delights  were  with  the  sons  of  men."  Prov.  8  :  30,  31. 
And  when  the  fulness  of  time  was  come  for  executing 
the  blessed  design  which  had  been  in  prospect  from  eter- 
nity, how  cheerfully  did  the  will  of  Christ  echo  to  his  Fa- 
ther's call.  "  Then  said  I,  Lo,  I  come ;  in  the  volume  of 
the  book  it  is  written  of  me,  I  delight  to  do  thy  will,  O 
my  God  :  yea,  thy  law  is  within  my  heart."  Psa.  40  :  7,  8. 
Nor  was  this  a  flourish  before  he  came  into  the  field  and 
saw  the  enemy,  for  he  laid  down  his  life  with  the  greatest 
readiness  and  spontaniety  that  could  be.  "  Therefore  doth 
my  Father  love  me,  because  I  lay  down  my  life,  that  I 
might  take  it  again.  No  man  taketh  it  from  me,  but  I  lay 
it  down  of  myself."  John,  10  :  17,  18.  And  indeed  the 
vroluntariness  of  Christ  in  his  obedience  unto  death  gave 
that  death  the  nature  of  a  sacrifice  ;  for  so  all  sacrifices 
ought  to  be  offered,  Lev.  1  :  3,  and  so  Christ's  sacrifice 
was  offered  unto  God.  Eph.  5:2.  It  was  as  grateful  a 
work  to  Christ  to  die  for  us,  as  it  was  to  Moses'  mother 
to  take  him  to  nurse  from  the  hand  of  Pharaoh's  daughter. 
O  Christians,  tread  in  the  steps  of  Christ's  example,  do 
nothing  grudgingly  for  God,  let  not  his  commands  be 
grievous.  1  John,  5:3.  If  you  do  any  thing  for  God 
willingly  you  have  a  reward ;  if  otherwise,  only  a  dispen 
sation  is  committed  to  you.  1  Cor.  9  :  17.  Obedience  in 
Christ  was  an  abasement  to  him,  but  in  you  it  is  a  very 
great  honor. 

The  obedience  of  Christ  was  complete  ;  he  was  obedient 
to  all  tiie  will  of  God,  making  no  demur  to  the  hardest 
service  imposed  by  the  will  of  God  upon  him ;  he  "  bo 


480  THE    METHOD    OP    GRACE.  ( Ch.  2H. 

came  obedient  unto  death,  even  the  death  of  the  cross," 
Phil.  2:8;  and  though  the  humanity  of  Christ  recoiled 
when  the  bitter  cup  of  the  wrath  of  God  was  given  him 
to  drink,  how  soon  was  that  innocent  aversion  overcome 
by  a  perfect  submission  ! — nevertheless,  not  ray  will,  but 
thine  be  done.  Matt.  26  :  39.  Christians,  here  is  youi 
pattern  :  happy  art  thou,  reader,  if  thou  canst  say,  when 
God  calls  thee  to  suffering  and  self-denying  work,  I  am 
filled  with  the  will  of  God.  Such  was  Paul's  obedience : 
"  I  am  ready  not  only  to  be  bound,  but  also  to  die  at  Je- 
rusalem for  the  name  of  the  Lord  Jesus."  Acts,  21  :  13. 

The  obedience  of  Christ  was  pure,  without  any  by-end, 
aiming  at  the  glory  of  God :  "  I  have  glorified  thee  on 
the  earth,  I  have  finished  the  work  which  thou  gavest  me 
to  do."  John,  17  :  4.  He  sought  not  honor  of  men.  This 
was  the  great  desire  of  his  soul,  "  Father,  glorify  thy 
name,"  John,  12  :  28  ;  and  the  choicest  part  of  your  obe 
dience  consists  in  the  purity  of  your  aims,  and  in  this 
Christ  is  propounded  as  your  pattern.  Phil.  2  :  3-5. 

The  streams  of  Christ's  obedience  flowed  from  the 
fountain  of  ardent  love  to  God :  "  But  that  the  world  may 
know  that  I  love  the  Father ;  and  as  the  Father  gave  me 
commandment,  even  so  I  do."  John,  14  :  31.  Thus  let 
all  your  obedience  to  God  turn  upon  the  hinge  of  love, 
for  "  love  is  the  fulfilling  of  the  law."  Rom.  13  :  10.  Not 
as  if  no  other  duty  but  love  were  required  in  the  law, 
but  because  no  act  of  obedience  is  acceptable  to  God  but 
that  which  is  performed  in  love. 

The  obedience  of  Christ  was  constant;  he  was  obe- 
dient unto  death,  he  was  not  weary  of  his  work  to  the 
last.  Such  a  patient  continuance  in  well-doing  is  one 
part  of  your  conformity  to  Christ,  Rom.  2:7;  it  is  laid 
upon  you  by  his  command,  backed  with  the  most  encour- 
aging promise,  "  Be  thou  faithful  unto  death,  and  I  will 
give  thee  a  crown  of  life."  Rev.  2  :  10. 

Pattern  3.  The  self-denial  of  Christ  is  the  pattern  of  be- 


Cli.29.)  IMITATION    OF    CHRIST.  481 

lievers,  and  their  conformity  to  it  is  their  indispensable  du- 
ty. Phil.  2:5,6.  "For  ye  know  the  grace  of  our  Lord  Jesus 
Christ,  that  though  he  was  rich,  yet  for  our  sakes  he  be- 
came poor,  that  ye  through  his  poverty  might  be  rich." 
2  Cor.  8  :  9.  Jesus  Christ,  for  the  glory  of  God  and  the 
love  he  bare  to  his  people,  denied  himself  all  the  delights 
and  pleasures  of  the  world.  "  The  Son  of  man  came  not  to 
be  ministered  unto,  but  to  minister,  and  to  give  his  life  a 
ransom  for  many,"  Matt.  20  :  28 ;  he  was  all  his  lifetime 
"a  man  of  sorrows,  and  acquainted  with  grief,"  Isa. 
53  :  3 ;  more  unprovided  with  comfortable  accommoda- 
tions than  the  birds  of  the  air  or  beasts  of  the  earth. 
"  Foxes  have  holes,  and  birds  of  the  air  have  nests ;  but 
the  Son  of  man  hath  not  where  to  lay  his  head."  Luke, 
9  :  58.  Yet  this  was  the  least  part  of  Christ's  self-denial. 
What  did  he  not  give  up  when  he  left  the  bosom  of  his 
Father  with  the  ineffable  delights  he  there  enjoyed  from 
eternity,  to  drink  the  bitter  cup  of  his  Father's  wrath  for 
our  sake  !  O  Christians,  look  to  your  pattern  and  imitate 
your  self-denying  Savior. 

Deny  your  natural  self  for  him.  Hate  your  own  life, 
in  competition  with  his  glory,  as  well  as  your  natural 
lusts.  Luke,  14  :  26  ;  Tit.  2  :  12.  Deny  your  civil  self 
for  Christ;  whether  it  be  gifts  of  the  mind,  Phil.  3:8 
or  your  dearest  relations  in  the  world.  Luke,  14 : 26. 
Deny  your  moral  and  religious  self  for  Christ,  your  own 
righteousness.  Phil.  3  :  9.  Deny  sinful  self  absolutely. 
CoL  3  :  4,  5.  Deny  natural  self  conditionally,  that  is,  be 
ready  to  forsake  its  interests  at  the  call  of  God.  Deny 
your  religious  self,  even  your  own  graces,  as  to  any  idea 
of  righteousness  in  them. 

To  encourage  you  in  this  difficult  work  consider  what 
great  things  Christ  denied  for  you  and  what  small  mat- 
ters you  have  to  deny  for  him.  How  readilp  he  denied 
all  for  your  sakes,  making  no  objections  against  the  most 
difficult  commands.  How  incapable  you  are  of  laying 

Method  of  Grace.  %\ 


462  THE    METHOD    OF    GRACE.  (Ch.ii9. 

Christ  under  any  obligation  to  deny  himself  in  the  least 
for  you,  and  what  strong  obligations  Christ  has  laid  you 
under  to  deny  yourselves  in  your  dearest  earthly  inter- 
ests for  him.  Remember  that  your  self-denial  is  a  condi- 
tion consented  to  by  yourselves  if  ever  you  received 
Christ  aright.  And  consider  how  much  your  self-denial 
for  Christ  makes  for  your  advantage  in  both  worlds. 
Luke,  18  :  29,  30.  O  therefore  look  not  every  man  upon 
his  own  things,  but  upon  the  things  that  are  of  Christ ; 
let  not  that  be  justly  charged  upon  you  which  was 
charged  upon  some  of  old,  "  All  seek  their  own,  not 
the  things  which  are  Jesus  Christ's/'  Phil.  2  :  21. 

Pattern  4.  The  activity  and  diligence  of  Christ  in  finish- 
ing the  work  of  G-od  committed  to  him  was  a  pattern  foi 
all  believers  to  imitate.  It  is  said  of  him,  he  "  went  about 
doing  good."  Acts,  10  :  38.  O  what  a  great  and  glorious 
work  did  Christ  finish  in  a  little  time  !  A  work  to  be  ce- 
lebrated to  all  eternity  by  the  praises  of  the  redeemed. 
Six  things  were  very  remarkable  in  the  diligence  of 
Christ  about  his  Father's  work.  That  his  heart  was  in- 
tently set  upon  it,  "  Thy  lav/  is  within  my  heart."  Psalm 
40  :  8.  That  he  never  fainted  under  the  many  great  dis- 
couragements he  frequently  met  with  in  that  work.  "  He 
shall  not  fail,  nor  be  discouraged."  Isa.  42  :  4.  That  the 
shortness  of  time  led  him  to  the  greatest  diligence.  "  I 
must  work  the  works  of  him  that  sent  me,  while  it  is 
day ;  the  night  cometh,  when  no  man  can  work."  John, 
9  :  4.  That  he  improved  all  opportunities  to  further  the 
great  work  under  his  hand.  John,  4  :  31-34.  That  nothing 
more  displeased  him  than  when  he  met  with  discourage 
ments  in  his  work :  on  this  account  it  was  that  he  gave 
Peter  the  sharp  reproof,  "  Get  thee  behind  me,  Satan." 
Matt.  10  : 23.  And  that  nothing  rejoiced  his  soul  more 
than  the  success  of  his  work.  When  the  disciples  made 
the  report  of  the  success  of  their  ministry,  it  is  said,  "  Ir 
fiat  hour  Jesus  rejoiced  in  Spirit."  Luke,  10  :  21.  And 


Ch.  29.)  IMITATION    OF  CHRIST.  483 

O  what  a  triumphant  shout  was  that  upon  the  cross 
at  the  accomplishment  of  his  work,  "  It  is  finished." 
John,  19  :  30. 

Now,. Christians,  look  unto  Jesus  ;  trifle  not  away  your 
lives  in  vanity.  Christ  was  diligent,  be  not  you  slothful. 
And  to  encourage  you  in  your  imitation  of  Christ  in  labor 
and  diligence,  consider  how  great  an  honor  God  puts 
upon  you  in  employing  you  for  his  service  :  every  vessel 
of  service  is  a  vessel  of  honor.  2  Tim.  2  :  21.  The  apos- 
tle was  ambitious  of  that  honor.  Rom.  15  :  20.  It  was 
the  glory  of  Eliakim  to  be  fastened  as  a  nail  in  a  sure 
place,  and  to  have  many  people  hang  upon  him.  Isa. 
22  :  23.  Your  diligence  in  the  work  of  God  will  be  your 
security  in  thu  hour  of  temptation  ;  for  "  the  Lord  is 
with  you  while  ye  be  with  him."  2  Chron.  15:2.  Dili- 
gence in  the  work  o'f  God  is  an  excellent  help  to  the  im- 
provement of  grace ;  for  though  gracious  habits  are  not 
acquired,  they  are  greatly  improved  by  frequent  action : 
to  him  that  hath  shall  be  given.  Matt.  25  :  29.  It  is  a 
good  remark  of  Luther,  Faith  improves  by  obedience. 
Diligence  in  the  work  of  God  is  the  way  to  the  assurance 
of  his  love.  2  Pet.  1 :  10.  This  leads  to  a  heaven  upon 
earth.  Diligence  in  obedience  is  a  great  security  against 
backsliding :  small  omissions  in  duty  increase  by  degrees 
unto  great  apostasies.  "  Do  the  first  works."  Rev.  2  :  5. 
In  a  word,  laborious  diligence  in  the  day  of  life  will  be 
your  comfort  when  the  night  of  death  overtakes  you. 
2  Pet.  1:  11;  2  Kings,  20:  3. 

Pattern  5.  Delight  in  God  and  his  service  was  eminently 
conspicuous  in  the  life  of  Christ,  and  is  a  pattern  for  the 
believer's  imitation.  "  But  he  said  unto  them,  I  have 
meat  to  eat  that  ye  know  not  of;  my  meat  is  to  do  the 
will  of  him  that  sent  me,  and  to  finish  his  work."  John, 
4  :  32,  34.  The  Son  of  man  was  in  heaven,  in  respect  to 
delight  in  God,  while  he  conversed  here  among  men 
.  And  if  you  are  Christ's,  heavenly  things  will  delight  your 


184  THE  METHOD  OF  GRACE.  iCh.  20 

souls  also.  Spiritual  delight  is  nothing  but  the  compla- 
cency of  a  renewed  heart  in  conversing  with  God  and 
the  things  of  God,  resulting  from  their  agreeableness  to 
the  temper  of  the  mind.  # 

Four  things  are  desirable  in  respect  to  spiritual  delight. 
The  nature  of  it,  which  consists  in  the  complacency  and 
satisfaction  of  the  mind  in  God  and  spiritual  things.  The 
heart  of  a  Christian  is  centred,  it  is  where  it  would  be ; 
it  is  gratified  in  the  highest  degree  in  the  acting  forth  of 
faith  and  love  upon  God ;  as  the  taste  is  gratified  with  a 
delicious  relish.  Psalm  63  :  5,  6  ;  119  :  14  ;  17  :  15.  The 
object  of  spiritual  delight,  which  is  God  himself  and  the 
things  which  relate  to  him.  He  is  the  blessed  ocean  into 
which  all  the  streams  of  spiritual  delight  pour  themselves. 
Whom  have  I  in  heaven  but  thee,  and  on  earth  there  is 
none  that  I  desire  in  comparison  of  thee.  Psalm  73  :  25. 
The  subject  of  spiritual  delight,  which  is  a  renewed  heart, 
and  that  only  so  far  as  it  is  renewed,  "  1  delight  in  the 
law  of  God  after  the  inward  man."  Rom.  7  :  22.  The 
spring  of  this  delight,  which  is  the  agreeableness  of  spi- 
ritual things  to  the  temper  of  a  renewed  mind.  Pleasure 
arises  from  the  suitableness  of  the  faculty  and  object.  So 
it  is  here,  no  sweetness  can  be  so  pleasant  to  the  taste, 
or  color  to  the  eye,  or  sound  to  the  ear,  as  spiritual  things 
to  renewed  souls,  because  spiritual  senses  are  more  deli- 
cate and  the  objects  more  excellent. 

But  my  business  here  is  not  so  much  to  show  the  na- 
ture as  to  press  you  to  tlie  practice  of  this  duty,  in  con- 
formity to  your  great  pattern,  whose  life  was  a  life  of  de- 
light in  God,  and  whose  work  was  performed  in  the  same 
spirit.  "  I  delight  to  do  thy  will,  O  my  God."  O  chris- 
tians,  strive  to  imitate  your  pattern  in  this.  Scarcely  any 
thing  can  be  better  proof  of  sincerity  than  a  heart  de- 
lighting in  God  and  his  will.  Hypocrites  go  as  far  as 
others  in  outward  duties,  but  here  they  are  defective ; 
they  have  no  delight  in  God  and  things  spiritual,  but  per 


Ch.  29.)  IMITATION    OF    CHRIST.  485 

form  whatever  they  do  in  religion  from  the  compulsion  ot 
conscience  or  from  selfish  ends.  A  heart  delighting  in 
God  will  be  a  choice  help  and  means  to  perseverance. 
The  reason  why  many  so  easily  part  with  religion  is, 
that  their  souls  never  tasted  the  sweetness  of  it ;  but 
the  Christian  who  delights  in  the  law  of  G  od  will  be  me- 
ditating on  it  day  and  night,  and  shall  be  like  a  tree  plant- 
ed by  a  river  of  water,  whose  leaf  fadeth  not.  Psalm  3  : 
2,  3.  This  will  represent  religion  very  beautifully  to  such 
as  are  yet  strangers  to  it ;  you  will  then  be  able  to  invite 
them  to  Christ  by  your  example,  and  your  language  will 
be,  •'  O  taste  and  see  that  the  Lord  is  good."  Psalm  34  :  8. 
This  will  make  all  your  services  to  God  acceptable 
through  Christ ;  you  will  now  begin  to  do  the  will  of  God 
on  earth  as  it  is  done  in  heaven  ;  your  duties  are  so  fai 
angelical  as  they  are  performed  in  the  strength  of  delight 
in  God. 

Objection.  But  may  not  a  sincere  Christian  act  in  duty 
without  delight  ?  Yea,  may  he  not  feel  some  kind  of  wea 
riness  in  duties  ] 

Ans.  Yes,  doubtless  he  may ;  but  then  we  must  distin- 
guish between  the  temper  and  distemper  of  a  renewed 
heart ;  the  best  hearts  are  not  always  in  the  right  frame. 

Pattern  6.  The  inoffensiveness  of  the  life  of  Christ 
upon  earth  is  an  excellent  pattern  for  all  his  people  ;  he 
injured  none,  but  was  holy  and  harmless,  as  the  apostle 
speaks,  Heb.  7  :  26.  He  gave  up  his  own  liberty  to  avoid 
occasion  of  offence,  as  in  the  case  of  the  tribute-money  : 
The  children  are  free;  notwithstanding,  lest  we  should 
offend  them,  go,  &c.  Matt.  17  :  26,  27.  So  circumspect 
was  Christ,  that  though  his  enemies  sought  occasion 
against  him,  yet  could  they  find  none.  Luke,  6  :  7.  Look 
unto  Jesus,  O  ye  professors  of  religion ;  imitate  him  in 
his  life,  according  to  the  command,  "  That  ye  may  be 
blameless  and  harmless,  the  sons  of  God,  without  rebuke, 
in  the  midst  of  a  crooked  and  perverse  nation."  Phil. 


186  THE  METHOD  OF  GRACE.  (Ch.29. 

2  :  15.  You  are  indeed  allowed  the  exercise  of  your  pru- 
dence, but  not  a  jot  farther  than  will  consist  with  your  in- 
nocence. "  Be  ye  wise  as  serpents,  and  harmless  as  doves." 
It  is  the  rule  of  Christ  that  you  offend  none.  1  Cor.10  :  32  ; 
2  Cor.  6  :  3. 

To  engage  you  to  the  imitation  of  Christ  in  this  parti- 
cular  I  must  briefly  press  it  with  a  few  encouragements. 
For  the  honor  of  Jesus  Christ,  be  you  inoffensive,  his 
name  is  called  upon  you,  his  honor  is  concerned  in  your 
deportment;  if  your  deportment  give  just  matter  of  of- 
fence, Christ's  worthy  name  will  be  blasphemed  thereby, 
Jam.  2  :  7.  Your  inoffensive  conduct  is  the  only  means  to 
stop  the  mouths  of  detractors.  1  Pet.  2:15.  For  the  sake 
of  the  precious  and  immortal  souls  of  others,  be  careful 
that  you  give  no  offence.  "  Wo  unto  the  world  because 
of  offences."  Matt.  17  :  7.  Nothing  was  more  commonly 
objected  against  Christ  and  religion  by  the  heathen  in  Cy- 
prian's time,  than  the  loose  and  scandalous  lives  of  pro- 
fessors :  Behold,  say  they,  these  are  the  men  who  boast 
themselves  to  be  redeemed  from  the  tyranny  of  Satan,  to 
be  dead  to  the  world;  nevertheless,  see  how  they  are 
overcome  by  their  lusts.  And  much  after  the  same  rate 
Salvian  brings  in  the  wicked  of  his  time,  stumbling  at  the 
looseness  of  professors,  and  saying,  Where  is  the  law 
which  they  believe  1  Where  are  the  examples  of  piety 
and  chastity  which  they  have  learned  1  O  Christians,  draw 
not  the  guilt  of  other  men's  eternal  ruin  upon  your  souls. 
In  a  word,  answer  the  ends  of  God  in  your  sanctification  : 
by  the  holiness  of  your  lives  many  may  be  won  to  Christ. 
1  Pet.  3  : 1.  What  the  heathen  said  of  moral  virtue,  that  it 
it  were  but  visible  to  mortal  eyes  all  men  would  be  ena- 
jnored  with  it,  will  be  more  true  of  religion  when  you  shall 
represent  the  beauty  of  it  in  your  conversation. 

Pattern  7.  The  humility  and  lowliness  of  Christ  is  pro- 
pounded by  himself  as  a  pattern  for  his  people's  imitation. 
"  Learn  of  me ;  for  I  am  meek  and  lowly."  Matt.  11  :  29 


Ch.  29.)  IMITATION    OF  -CHRIST.-  487 

• 

He  could  abase  and  empty  himself  of  all  his  glory.  Phil. 
2  : 6,  7.  He  could  stoop  to  the  meanest  office,  even  to 
wash  the  disciples'  feet.  We  read  of  but  one  triumph  in 
all  the  life  of  Christ :  when  he  rode  to  Jerusalem,  the  peo- 
ple strewed  branches  in  the  way,  and  the  very  children  in 
the  streets  of  Jerusalem  cried,  Hosanna  to  the  son  of 
David,  Hosanna  in  the  highest;  and  yet  with  what  lowli- 
ness and  humility  was  it  performed  by  Christ.  "  Behold 
thy  King  cometh  unto  thee,  meek."  Matt.  21:5.  The  hu- 
mility of  Christ  appeared  in  every  thing  he  spake  or  did. 
It  discovered  itself  in  his  language  :  "  I  am  a  worm,  and 
no  man."  Psalm  22  :  6.  In  his  actions,  not  refusing  the 
meanest  office.  John,  13  :  14.  In  his  condescension  to 
the  worst  of  men,  which  led  them  to  call  him  "  a  friend 
of  publicans  and  sinners."  Matt.  11  : 19.  But  especially 
in  stooping  from  his  glory  to  a  state  of  the  deepest 
contempt,  for  the  glory  of  God  and  our  salvation.  Chris- 
tians !  here  is  your  pattern  ;  look  to  your  meek  and  hum- 
ble Savior,  and  tread  in  his  steps  ;  be  you  "  clothed  with 
humility."  1  Pet.  5  : 5.  Whoever  are  ambitious  to  be 
the  world's  great  ones,  let  it  be  enough  for  you  to  be 
Christ's  little  ones.  Convince  the  world,  that  ever  since 
you  knew  God  and  yourselves  your  pride  has  been  dy- 
ing. Show  your  humility  in  your  habits,  1  Pet.  3  :  3  ;  1 
Tim.  2:9,10;  in  your  company,  not  contemning  the 
meanest  and  poorest  that  fear  the  Lord,  Psalm  15  :  4 ; 
Rom.  12:  16;  in  your  language,  this  dialect  befits  your 
lips,  "  Less  than  the  least  of  all  saints,"  Eph  3:8;  but 
especially  in  the  low  value  and  humble  thoughts  you  have 
of  yourselves.  1  Tim.  1 :  15. 

And  to  press  this,  I  beseech  you  to  consider  from  how 
vile  a  root  pride  springs.  Ignorance  of  God  and  of  your- 
selves gives  being  to  this  sin.  They  that  know  God  will 
be  humble,  Isa.  6:5;  and  they  that  know  themselves 
cannot  be  proud.  Rom.  7  :  9.  Consider  the  mischievous 
effects  it  produces ;  it  estranges  the  soul  from  God, 


488  THE  METHOD  OF  GRACE.  (Ch.29 

• 

Psalm  138  :  G ;  provokes  God  to  lay  you  low,  Job,  40  : 
11,  12  ;  goes  before  destruction  and  a  dreadful  fall.  Prov. 
16  :  18.  As  it  is  a  great  sin,  so  it  is  a  bad  sign.  "  Behold, 
his  soul  which  is  lifted  up,  is  not  upright  in  him."  Hab. 
2  :  4.  How  unsuitable  pride  is  to  the  complaints  you 
make  of  your  own  corruptions  and  spiritual  wants ;  and 
above  all,  how  contrary  it  is  to  your  pattern  and  example. 
Did  Christ  speak,  act,  or  think  as  you  do  !  O,  learn  hu- 
mility from  Jesus  Christ,  it  will  make  you  precious  in 
the  eyes  of  God.  Isa.  57  : 15. 

Pattern  8.  The  contentment  of  Christ  in  a  low  condition 
in  the  world  is  an  excellet  pattern  for  his  people's  imi- 
tation. His  lot  fell  in  a  condition  of  poverty  and  con- 
tempt ;  yet  how  well  was  he  contented  with  it !  Hear 
him  expressing  himself,  "  The  lines  are  fallen  unto  me 
in  pleasant  places  ;  yea,  I  have  a  goodly  heritage."  Psalm 
16  :  6.  The  contentment  of  his  heart  with  a  suffering 
condition  evinced  itself  in  his  silence  under  the  greatest 
sufferings.  "  He  was  oppressed,  and  he  was  afflicted,  yet 
he  opened  not  his  mouth :  he  is  brought  as  a  lamb  to  the 
slaughter,  and  as  a  sheep  before  her  shearers  is  dumb, 
so  he  opened  not  his  mouth."  Isa.  53  :  7.  O  that  in  this 
the  poorest  Christians  would  imitate  their  Savior,  and 
learn  to  be  in  an  afflicted  condition  with  a  contented  spirit. 

Let  no  murmurs  or  foolish  charges  against  God  be 
heard  from  you,  whatever  straits  or  troubles  he  brings 
you  into.  The  most  afflicted  Christian  is  owner  of  many 
invaluable  mercies.  Eph.  1  :  3  ;  1  Cor.  3  :  23.  Is  sin  par 
doned  and  God  reconciled  ]  then  never  open  your  mouth 
any  more.  Ezek.  16  :  63.  You  have  many  precious  pro- 
mises that  God  will  not  forsake  you  in  your  straits.  Heb. 
13  :  5  ;  Isa.  41  :  17.  Your  whole  life  has  been  an  expe- 
rience of  the  faithfulness  of  God  in  his  promises.  Which 
of  you  cannot  say  with  the  church,  His  mercies  are  new 
every  morning,  and  great  is  his  faithfulness  ?  Lam.  3  :  23. 
How  useful  and  beneficial  are  afflictions  to  you  !  they 


Ch.  30O  IMITATION    OP    CHRIST.  489 

purge  your  sins,  prevent  temptations,  wean  from  the. 
world,  and  turn  to  your  salvation  :  how  unreasonable 
then  must  be  your  discontent !  Moreover,  the  time  of 
your  full  deliverance  from  all  trouble  is  at  hand.  If  the 
candle  of  your  earthly  comfort  be  blown  out,  remember 
it  is  but  a  little  while  to  the  break  of  day,  and  then  there 
will  be  no  need  of  candles.  Besides,  your  lot  falls  to  you 
by  divine  direction,  and  it  is  much  easier  than  that  of 
Christ  was.  Yet  he  was  contented,  and  why  are  not 
you  ]  O  that  we  could  learn  contentment  from  Christ  in 
every  condition. 


CHAPTER  XXX. 

THE    IMITATION    OP    CHRIST CONTINUED. 

He  that  saith  Tie  abideth  in  him  ought  himself  also  no  to 
walk,  even  as  he  walked.  1  John,  2  :  6. 

From  these  words  in  the  previous  discourse  we  drew 
the  doctrine,  that  every  man  is  bound  to  the  imitation  of 
Christ,  under  'penalty  of  forfeiting  his  claim  to  Christ. 
In  the  discussion  of  this  point,  we  have  shown  what  the 
imitation  of  Christ  imports,  and  what  are  the  imitable  ex- 
cellencies in  the  life  of  Christ.  It  now  remains  to  show, 

III.    WHY    ALL    THAT    PROFESS    CHRIST    ARE    BOUND    TO 

IMITATE  HIS  EXAMPLE.     The  necessity  of  this  imitation 
of  Christ  will  appear, 

1.  From  the  established  order  of  salvation ,  which  is 
fixed  and  unalterable.  God,  who  has  appointed  the  end, 
has  also  established  the  means  by  which  men  shall  attain 
the  end.  Conformity  to  Christ  is  the  method  in  which 
God  will  bring  souls  to  glory.  "  For  whom  he  did  fore- 


490  THE    METHOD    OF    GRACE.  i  Ch.  30. 

know,  he  also  did  predestinate  to  be  conformed  to  the 
image  of  his  Son,  that  he  might  be  the  first  born  among 
many  brethren."  Rom.  8  :  29.  The  same  God  who  has 
predestinated  men  to  salvation  has,  in  order  thereunto, 
predestinated  them  unto  conformity  to  Christ,  and  this  or- 
der of  heaven  is  never  to  be  reversed ;  we  may  as  well 
hope  to  be  saved  without  Christ,  as  to  be  saved  without 
conformity  to  him. 

2.  The  relation  of  believers  to  Christ  as  Ms  mystical 
body  requires   this  conformity;    otherwise  the  body  of 
Christ  must  be  of  a  nature  different  from  the  head,  and 
how  uncomely  would  this  be  !     Christ,  the  head,  is  holy, 
and  therefore  unsuitable  to  sensual  and  earthly  members. 
The    apostle  in   his  description   of  Christ-mystical    de- 
scribes the  members  of  Christ  as  of  the  same  nature  with 
the  head.    "  As  is  the  heavenly,  such  are  they  also  that 
are  heavenly     And  as  we  have  borne  the  image  of  the 
earthly,  we  shall  also  bear  the  image  of  the  heavenly."   1 
Cor.  15  :  48,  49.    That  resemblance  of  Christ,  which  shall 
be  complete  and  perfect  after  the  resurrection,  must  be  be- 
gun in  its  first  draught  here  by  the  work  of  regeneration. 

3.  This  conformity  to  Christ  appears  necessary  from 
the  communion  which  all  believers  have  with  Christ  in  the 
same  spirit  of  grace  and  holiness.    Believers  are   called 
Christ's  fellows,  or  co-partners,  Psalm  45:  7,  from  their 
participation  with  him  of  the  same  spirit.  1  Thes.  4  :  8 
God  giveth  the  same  Spirit  unto  us,  which  he  more  plen- 
tifully poured  out  upon  Christ.    Now  where   the  same 
Spirit  and  principle  is,  there  the  same  fruits  and  opera- 
tions must  be  produced,  according  to  the  measure  of  the 
Spirit  of  grace  communicated;  and  this  reason  is  farther 
enforced  by  the  very  design  of  God  in  imparting  the  Spi- 
rit of  grace  :    for  it  is   plain,  from   Ezek.  36  :  27,  that 
practical  holiness   and   obedience  is  the  design  of  that 
gift  of  the  Spirit.    The  indwelling  of  the  Spirit  of  God 
in  men,  is  to  elevate  their  minds  and  set  their  affections 


Ch.  30. ,  IMITATION    OF    CHRIST.  491 

upon  heavenly  things  ;  to  purge  their  hearts  from  earthly 
dross,  and  fit  them  for  a  life  of  holiness.  Its  nature  also 
is  assimilating,  and  changes  them  in  whom  it  is,  into  the 
same  image  with  Jesus  Christ  their  heavenly  head.  2 
Cor.  3 :  18. 

4.  The  necessity  of  this  imitation  of  Christ  may  be  ar- 
gued from  the  design  of  Christ's  exhibition  to  the  world  t* 
a  body  of  flesh.  For  though  we  detest  the  doctrine  of  the 
Socinians,  which  makes  the  exemplary  life  of  Christ  to 
be  the  whole  end  of  his  incarnation ;  we  must  not  run  so 
far  from  an  error  as  to  lose  a  precious  truth.     The  satis- 
faction of  his  blood  was  the  principal  end  of  his  incarna- 
tion, according  to  Matthew,  20  :  28 ;  but  it  was  a  great 
design  of  the  incarnation  of  Christ  to  set  before  us  a  pat- 
tern of  holiness  for  our  imitation ;  for  so  speaks  the  apos- 
tle, "  Leaving  us  an  example  that  we  should  follow  his 
steps."   1  Pet.  2  :  21.    And  this  example  of  Christ  binds 
believers  to  imitate  him.   "  Let  this  mind  be  in  you,  which 
also  was  in  Christ  Jesus."  Phil.  2  :  5. 

5.  Our  imitation  of  Christ  is  one  of  the  great  articles 
which  every  man  is  to  subscribe  whom  Christ  will  admit 
into  the  number  of  his  disciples.     "  Whosoever  doth  not 
bear  his  cross  and  come  after  me,  cannot  be  my  disciple." 
Luke,  14  :  27.    And  again,  "  If  any  man  serve  me,  let 
him  follow  me."  John,  12  :  26.     To  this    condition   we 
have  submitted,  if  we  are  sincere  believers ;  and  there- 
fore are  strictly  bound  to  the  imitation  of  Christ,  not  only 
by  God's  command  but  by  our  own  consent.    But  if  we 
profess  interest  in  Christ   when  our  hearts  never  con- 
sented to  follow  and  imitate  his  example,  then  are  we 
self-deceiving  hypocrites,    wholly   disagreeing  from  the 
scripture  character  of  believers.     They  that  are  Christ's 
are  such  as  "  walk  not  after  the  flesh,  but  after  the  Spirit/ 
Rom.  8  :  1.    And,  "if  we  live  in  the  Sp'rit,  let  us  also 
walk  in  the  Spirit."  Gal.  5  :  25. 

G.   The  honor  of  Christ  calls  for  tne  conformity  of  chris- 


492  THE  METHOD  OF  GRACE.  (Ch.  30. 

tians  to  his  example,  else  what  way  is  there  to  vindicate 
the  name  of  Christ  from  the  reproaches  of  the  world  ] 
How  can  wisdom  otherwise  be  justified  of  her  children  ? 
By  what  means  shall  we  cut  off  occasion  from  such  as 
desire  it,  but  by  regulating  our  lives  by  Christ's  exam- 
ple ]  The  world  has  eyes  to  see  what  we  practise,  as 
well  as  ears  to  hear  what  we  profess.  Therefore  show 
the  consistency  between  your  profession  and  practice,  or 
you  can  never  hope  to  vindicate  the  name  and  honor  of 
the  Lord  Jesus. 

INFERENCE  1.  If  all  that  profess  interest  in  Christ  are 
bound  to  imitate  his  example,  it  follows  that  religion  is 
very  unjustly  charged  by  the  world  with  the  scandals  of 
them  that  profess  it. 

The  Christian  religion  severely  censures  loose  and  scan- 
dalous actions  in  all  professors,  and  therefore  is  not  to  be 
censured  for  them.  It  is  absurd  to  condemn  religion  for 
what  itself  condemns.  Sin  no  way  flows  from  Christianity, 
but  is  most  contrary  to  it :  "  For  the  grace  of  God  that 
bringeth  salvation  hath  appeared  to  all  men,  teaching 
us,  that  denying  ungodliness  and  worldly  lusts,  we  should 
live  soberly,  righteously  and  godly  in  this  present  world." 
Tit.  2:11,  12.  It  is  an  evidence  for  the  Christian  religion 
that  even  wicked  men  covet  the  name  and  profession  of 
it,  though  they  only  cloak  their  evils  under  it.  I  confess 
it  is  a  great  abuse  of  such  an  excellent  thing  as  religion 
is ;  but  if  it  had  not  an  awful  reverence  paid  it  by  the 
consciences  of  men  it  would  never  be  abused  to  this  pur- 
pose by  hypocrites.  If  this  objection  from  the  faults  of 
professed  Christians  be  valid,  there  can  be  no  religion  in 
the  world ;  for  what  religion  is  not  scandalized  by  the 
practice  of  some  that  profoss  it  1  So  that  this  practice  has 
a  natural  tendency  to  atheism ;  and  is,  no  doubt,  encou- 
raged by  the  devil  for  that  end. 

2.  If  all  men  forfeit  their  claim  to  Christ  who  endeavor 
not  to  imitate  him  in  the  holiness  of  his  life,  then  how  small 


Ch.30.)  IMITATION    OP    CHRIST.  493 

a  number  of  real  cJiristians  are  there  in  the  world.  Indeed, 
if  talking  without  accurate  walking,  if  common  profes- 
sion without  holy  practice  were  enough  to  constitute  a 
Christian,  this  quarter  of  the  world  would  abound  with 
Christians.  But  if  Christ  owns  none  but  those  that  copy 
his  example,  the  number  of  real  Christians  is  very  small. 
The  generality  of  men  that  bear  the  Christian  name  walk 
after  the  flesh.  Rom.  8  :  2.  According  to  the  course  of 
this  world  they  yield  their  members  as  instruments  of 
unrighteousness  unto  sin.  Rom.  6  :  13.  Strict  godliness 
is  a  bondage  to  them  ;  narrow  is  the  way,  and  few  there 
be  that  walk  therein. 

3.  What  blessed  times  should  we  see   if  true  religion 
generally  prevailed  in  tlie  world !    How  would  it  hum- 
ble the  proud  and  spiritualize  those  that  are  carnal !   The 
perverse  world  charge  religion  with  all  the  tumults  and 
disturbances  in  it ;   whereas  nothing  but  religion,  in  the 
power  of  it,  can  cure  these  epidemical  evils.    O  if  men 
were  brought  under  the   power  of  religion  indeed,  to 
walk  after  Christ  in  holiness,  obedience,  meekness,  and 
self-denial ;  no  such  miseries  as  these  would  be  heard  of 
among  us.  "  The  sucking  child  shall  play  on  the  hole  of  the 
asp,  and  the  weaned  child  shall  put  his  hand  on  the  cocka- 
trice's den  :  they  shall  not  hurt  nor  destroy  in  all  my  holy 
mountain ;  for  the  earth  shall  be  full  of  the  knowledge  of 
the  Lord,  as  the  waters  cover  the  sea."  Isaiah,  11  :  8*9. 

4.  Hence  it  also  follows  that  real  cJiristians  are  tht 
sweetest  companions.    It  is  a  comfortable  thing  to  walk 
with  them  that  walk  after  the  example  of  Christ.  The  ho- 
liness,  heavenliness,  humility,  self-denial,  and  diligence 
in  obedience  which  was  in  Christ,  are,  in  some  measure, 
to  be  found  in  all  sincere  Christians.    They  show  forth 
the  virtues  of  him  that  calleth  them ;   the  graces  of  the 
Spirit  more  or  less  shine  forth  in  them.    And  O  how  en- 
dearing and  engaging  are  these  things !    Upon  this  ac- 
count the  apostle  invited  others  into  the  fellowship  of  the 


494  THE    METHOD    OF    GRACE.  (Ch.  30. 

saints,  "  That  ye  also  may  have  fellowship  with  us :  and 
truly  our  fellowship  is  with  the  Father,  and  with  his  Son 
Jesus  Christ."  1  John,  1  :  3.  And  is  it  not  sweet  to  have 
fellowship  with  them  who  have  fellowship  with  Christ  ? 
O  let  all  your  delights  be  in  the  saints,  and  in  the  excel 
lent  of  the  earth,  who  excel  in  virtue.  Psalm  16  :  3.  Yet 
there  is  a  great  difference  between  one  Christian  and  an- 
other, and  even  the  best  Christians  are  sanctified  but  in 
part.  If  there  is  something  engaging,  there  is  also  imper- 
fection in  the  best  of  men.  If  there  is  something  to  draw 
forth  your  love,  there  is  also  something  to  exercise  your 
patience.  Yet  notwithstanding  all  their  infirmities,  they 
are  the  best  company  this  world  affords. 

5.  In  a  word,  if  no  man's  claim  to  Christ  be  warranted 
but  theirs  that  walk  as  he  walked,  how  vain  and  ground- 
less are  the  hopes  and  expectations  of  all  unsanctified  men, 
who  walk  after  their  own  lusts  ?    None  are  more  forward 
to  claim  the  privileges  of  religion  than  those  who  reject 
the  duties  of  it;  multitudes  hope  to  be  saved  by  Christ, 
who  yet  refuse  to  be  governed  by  him.    But  such  hopes 
have  no   scripture   warrant  to  support   them,  but  have 
many  scripture   testimonies   against   them.    "  Know  ye 
not  that  the  unrighteous  shall  not  inherit  the  kingdom  ot 
God  ]    Be  not  deceived :  neither  fornicators,  nor  idola- 
ters, nor  adulterers,  nor  effeminate,  nor  abusers  of  them- 
seTves  with  mankind ;  nor  thieves,  nor  covetous,  nor  drunk- 
ards, nor  revilers,  nor  extortioners,  shall  inherit  the  king- 
dom of  God."  1  Cor.  6  :  9.    O  how  many  vain  hopes  are 
laid  in  the  dust,   and  how  many  souls  are  sentenced  to 
hell  by  this  one  Scripture  ! 

6.  If  this  be  so,  it  calls  all  the  professors  of  Christianity 
to  strict  godliness  in  their  life,  as  ever  they  expect  bene- 
fit by  Christ.  O  professors,  be  ye  not  conformed  unto  this 
world,  but  be  ye  transformed  by  the  renewing  of  your 
minds.    Set  the  example  of  Christ  before  you,  and  labor 
to  tread  ;n  his  steps. 


Ch.  30.)  IMITATION    OF    CHRIST.  496 

This  is  the  great  business  of  religion,  the  main  scope 
of  the  Gospel.  Give  me  leave,  therefore,  closely  to  press 
it  upon  your  hearts  by  the  following  MOTIVES. 

(1.)  Christ  hath  conformed  himself  to  you  ~by  his  abasing 
incarnation;  how  reasonable  therefore  is  it  that  you  con- 
form yourselves  to  him  in  the  way  of  obedience  and  sane- 
tificatiori  ?  He  came  as  near  to  you  as  it  was  possible  for 
him  to  do,  strive  you  therefore  to  come  as  near  to  Christ 
as  it  is  possible  for  you  to  do  :  he  has  taken  your  nature 
upon  him,  Heb.  2:14,  and  with  your  nature  your  infirmi- 
ties, Rom.  8  :  3,  and  your  condition  also,  for  he  came 
under  the  law  for  your  sakes.  Gal.  4  :  4.  He  conformed 
himself  to  you,  though  he  was  infinitely  above  you ;  that 
was  his  abasement :  do  you  conform  yourselves  to  him ; 
that  will  be  your  advancement.  His  conformity  to  you 
emptied  him  of  his  glory,  your  conformity  to  him  will  fill 
you  with  glory  :  he  conformed  himself  to  you,  though  you 
had  no  claim  upon  him ;  will  you  not  conform  yourselves 
to  him,  who  lie  under  infinite  obligations  so  to  do  ] 

(2.)  You  shall  be  conformed  to  Christ  in  glory  ;  how  rea- 
sonable is  it  then  that  you  should  now  conform  yourselves 
to  him  in  holiness  ]  The  apostle  says,  "  We  shall  be  like 
him,  for  we  shall  see  him  as  he  is."  1  John,  3  :  2.  Not 
only  your  souls  shall  be  like  him,  but  your  bodies,  even 
these  vile  bodies  of  yours  shall  be  changed,  that  they  may 
be  fashioned  like  unto  his  glorious  body.  How  forcible 
a  motive  is  this  to  bring  men  to  conformity  with  Christ 
here  !  especially  seeing  our  conformity  to  him  in  holi- 
ness is  the  evidence  of  our  conformity  to  him  in  glory. 
Rom.  6  :  5  ;  2  Pet.  3:11.  O  professors,  as  ever  you  hope 
to  be  with  Christ  in  glory,  see  that  ye  walk  after  ChristV, 
example  in  holiness  and  obedience. 

(3.)  The  conformity  of  your  lives  to  Christ,  your  pat- 
tern, is  your  highest  excellency.  The  measure  of  your 
grace  is  to  be  estimated  by  this  rule.  The  excellency  ol 
every  creature  rises  higher  according  as  it  approaches 


496  THE    METHOD    OF    GRACE.  (Ch  30. 

nearer  to  its  original.  The  more  you  resemble  Cliiist  hi 
grace,  the  more  illustrious  and  resplendent  will  your  lives 
be  in  true  spiritual  glory. 

(4.)  So  far  as  you  imitate  Christ  in  your  lives  you 
will  be  beneficial  in  the  world.  So  far  as  God  helps  you 
to  follow  Christ,  you  will  be  helpful  to  bring  others  to 
Christ,  or  build  them  up  in  him  ;  for  all  men  are  forbid- 
den by  the  Gospel  to  follow  you  farther  than  you  follow 
Christ.  1  Cor.  11  :  1,  And  when  you  have  finished  youi 
course,  the  remembrance  of  your  ways  will  be  no  farthei 
sweet  to  others  than  they  are  ways  of  holiness  and  obe- 
dience to  Christ.  1  Cor.  4  :  17.  If  you  walk  according  to 
the  course  of  this  world  the  world  will  not  be  the  bettei 
for  your  walking. 

(5.)  To  walk  as  Christ  walked  is  a  walk  worthy  of  a 
Christian;  this  is  to  "walk  worthy  of  the  Lord."  1 
Thess.  2  :  12 ;  Col.  1  :  10.  By  worthiness  the  apostle 
does  not  mean  meritoriousness,  but  the  comeliness  or  de- 
corum which  befits  a  Christian.  As  when  a  man  walks 
suitably  to  his  calling  in  the  world,  we  say  he  acts  like 
himself;  so  when  you  walk  after  Christ's  pattern,  you  act 
like  yourselves,  like  men  of  your  profession.  I  "  beseech 
you  that  ye  walk  worthy  of  the  vocation  wherewith  ye 
are  called."  Eph.  4:1.  This  walking  accords  with  youi 
obligation  to  live  unto  him  who  died  for  us.  2  Cor.  5  :  15 
This  only  suits  with  your  designation,  for  you  are  "  cre- 
ated in  Christ  Jesus  unto  good  works,  which  God  hath 
before  ordained  that  we  should  walk  in  them."  Eph.  2  : 
10.  In  a  word,  such  walking  as  this  only  becomes  your  ex- 
pectation. "  Wherefore,  beloved,  seeing  that  ye  look  for 
such  things,  be  diligent  that  ye  may  be  found  of  him  in 
peace,  without  spot,  and  blameless."  2  Peter,  3  :  14. 

(6.)  How  comfortable  will  the  close  of  your  life  le,  if 
you  have  walked  after  Christ's  example  1  A  comforta- 
ble death  is  ordinarily  the  close  of  a  holy  life.  "Mark 
the  perfect  man,  and  behold  the  upright ;  for  the  end  of 


Ch.30.)  IMITATION    OF    CHRIST.  407 

that  man  is  peace. "  Psalm  37  :  37.  A  careless  life  gives 
terrible  stings  to  death.  As  worms  in  the  body  are  bred 
of  the  putrefaction  there,  so  the  worm  of  conscience  is 
bred  of  the  moral  putrefaction  that  is  in  our  nature  and 
life.  O  then  be  prevailed  with  by  all  these  considerations 
to  imitate  Christ  in  the  whole  course  and  compass  of 
your  life. 

7.  I  would  leave  a  few  words  of  SUPPORT  to  such  gjs 
sincerely  endeavor  to  follow  Christ's  example,  but  being 
weak  in  grace,  arid  meeting  with  strong  temptations,  are 
frequently  carried  aside  from  their  holy  purposes,  to  the 
great  grief  of  their  souls.  They  heartily  aim  at  holiness, 
and  say  with  David,  "  O  that  my  ways  were  directed  to 
keep  thy  statutes."  Psalm  119  :  5.  They  follow  after  ho- 
liness, as  Paul  did,  "  if  by  any  means  they  might  attain 
it."  Phil.  3  :  12.  But  finding  how  short  they  come  of 
the  pattern,  they  mourn  as  he  did,  "  O  wretched  man 
that  I  am,  who  shall  deliver  me  from  the  body  of  this 
death  V9  Rom.  7  :  24.  If  this  be  thy  case,  be  not  discou- 
raged, but  hearken  to  a  few  words  of  support  with  which 
J  shall  close. 

(1.)  Such  defects  in  obedience  make  no  flaw  in  your  justi- 
fication, for  that  is  not  built  upon  your  obedience,  but 
upon  Christ's,  Rom.  3  :  24  ;  and  how  defective  soever 
you  are  in  yourselves,  "  ye  are  complete  in  him  which  is 
the  head  of  all  principality  and  power."  Col.  2  :  10. 
Wo  to  Abraham,  Moses,  David,  Paul,  and  the  most 
eminent  saints  that  ever  lived,  if  their  justification 
with  God  had  depended  upon  the  perfection  of  their 
own  obedience. 

(2.)  Your  deep  sorrow  for  the  defectiveness  of  your  obe- 
dience does  not  argue  you  to  be  less,  but  more  sanctified 
than  those  who  make  no  such  complaints  ;  for  it  proves 
you  to  be  better  acquainted  with  your  hearts ;  to  have  a 
deeper  hatred  of  sin,  and  to  love  God  with  a  more  fer- 
vent love.  The  most  eminent  saints  have  made  the  bitter 


40S  THE    METHOD    OF    GRACE.  (Ch.  SO 

est  complaints  upon  this  account.  Psalm.  65  :  3 ;  ROLQ. 
7  :  23,  24. 

(3.)  The  Lord  makes  use  even  of  your  infirmities  to  do 
you  good.  By  these  he  hides  pride  from  your  eyes  ;  beats 
you  off  from  self-dependence ;  makes  you  admire  the 
riches  of  grace ;  makes  you  long  more  ardently  for  hea 
ven,  and  entertain  sweeter  thoughts  of  death.  Does  not 
the  Lord  then  make  blessed  fruits  to  spring  up  from 
such  a  bitter  root  ]  O  the  blessed  chemistry  of  heaven,  to 
extract  such  mercies  out  of  such  miseries  ! 

(4.)  Your  bewailed  infirmities  do  not  break  the  bond  of 
the  covenant.  That  bond  holds  firm  notwithstanding  your 
defects  and  weaknesses.  Jer.  32  :  40.  Iniquities  prevail 
against  me,  says  David ;  yet  he  adds,  as  for  our  trans- 
gressions thou  shalt  purge  them  away.  Psalm  65  :  3.  He 
is  still  thy  God  and  thy  Father. 

(5.)  Though  the  defects  of  your  obedience  are  griev- 
ous to  God,  your  deep  sorrows  for  tliem  are  well  pleasing 
in  his  eyes.  ;<  The  sacrifices  of  God  are  a  broken  spirit; 
a  broken  and  a  contrite  heart,  O  God,  thou  wilt  not  des- 
pise." Psalm  51  :  17.  Ephraim  was  never  a  more  pleasant 
child  to  his  father  than  when  he  bemoaned  himself  and 
smote  upon  his  thigh.  Jer.  31  :  20.  Your  sins  grieve  him, 
but  your  sorrows  please  him. 

(6.)  Though  God  has  left  many  defects  to  humble  you, 
yet  he  has  given  many  things  to  comfort  you.  This  is  a 
comfort,  that  the  desire  of  thy  soul  is  to  God,  and  to  the 
remembrance  of  his  name ;  that  thy  sins  are  not  thy  de- 
light as  once  they  were,  but  thy  shame  arid  sorrow ;  that 
thy  case  is  not  singular,  the  same  complaints  are  found 
in  all  gracious  souls  ;  and  in  one  word,  this  is  the  comfort 
above  all  others,  that  the  time  is  at  hand  in  which  all  these 
infirmities  and  failings  shall  be  done  away,  "  When  that 
which  is  perfect  is  come,  then  that  which  is  in  part  shall 
be  done  away."  1  Cor.  13  :  10. 

For  ever  blessed  be  God  for  Jesus   Christ. 


Ch.  31.)  STATE    OF    SPIRITUAL    DEATH.  499 

Thus  I  have  finished  the  third  general  use  of  exami- 
nation whereby  every  man  is  to  try  his  interest  in  Christ, 
and  discern  whether  ever  Christ  hath  been  effectually 
applied  to  his  soul.  What  remains  is  a  use  of  lamentation, 
wherein  the  miserable  and  most  wretched  state  of  all 
those  to  whom  Jesus  Christ  is  not  effectually  applied 
will  be  yet  more  particularly  discovered  and  bewailed 


THE  LAMENTABLE  STATE  OP  UNBELIEVERS, 


CHAPTER    XXXI. 

SPIRITUAL    DEATH    AND    ITS    MISERY. 

Wherefore  Tie  saith,  Awake,  t7wu  that  sleepest,  and  arise 
from  the  dead,  and  Christ  shall  give  thee  light.  Eph. 
5  :  14. 

This  scripture  represents  the  miserable  and  lamenta- 
ble state  of  the  unregenerate,  as  being  under  the  power 
of  spiritual  death,  the  cause  and  inlet  of  all  other  mise- 
ries. From  hence,  therefore,  I  shall  make  the  first  disco- 
very of  the  wretched  state  of  them  that  apply  not  Jesus 
Christ  to  their  souls. 

The  design  of  the  apostle  in  the  context  is  to  press 
believers  to  a  circumspect  and  holy  life  ;  to  "  walk  as 
children  }f  light."  This  exhortation  is  laid  down  and 
pressed  from  the  tendency  of  holy  principles  to  holy 
fruits  and  practice ;  from  the  efficacy  of  practical  godli- 
ness on  the  consciences  of  the  wicked  as  it  awes  and 


500  THE    METHOD    OF    GRACfi, 

convinces  them  ;  and  from  the  coincidence  of  such  a  life 
with  the  great  design  of  the  Scriptures,  which  is  to 
awaken  men  by  regeneration  out  of  that  spiritual  sleep 
or  death  into  which  sin  has  cast  them  ;  and  this  is  the 
argument  of  the  text,  "  Wherefore  he  saithr  Awake,  thou 
that  sleepest,  and  arise  from  the  dead,  and  Christ  shall 
give  thee  light."  Some  think  reference  is  made  in  these 
words  to  Isaiah,  26  :  19,  "  Awake,  and  sing,  ye  that  dwell 
in  dust/'  Others  to  Isaiah,  60  :  1,  "  Arise,  shine,  for  thy 
light  is  come,"  &c.  But  most  probably  the  words  refer 
to  neither  particularly,  but  to  the  scope  of  the  whole 
Scriptures,  which  were  inspired  and  written  with  the 
great  design  to  awaken  and  quicken  souls  out  of  the 
state  of  spiritual  death. 

In  the  words  selected  we  may  notice  more  particularly, 

1.  The  miserable  state  of  the  unregenerate  represented 
under  the  images  of  sleep  and  death  ;  both  expressions 
intending  the  same  thing  with  some  variety  of  illustra- 
tion.   The  christless  and   unregenerate  world  are  in    a 
deep  sleep ;  a  spirit  of  slumber  and    security  is  fallen 
upon  them,  though  they  lie  immediately  exposed  to  eter- 
nal wrath,  ready  to  drop  into  hell  every  moment.  A  man 
fast  asleep  in  a  house  on  fire,  and  whilst  the  consuming 
flames  are  round  about  him,  having  his  fancy  sporting  it- 
self in  some  pleasant  dream,  is  a  very  lively  resemblance 
of  the  unregenerate  soul.    But  he  that  sleeps  has  life  in 
him,  though  his  senses  are  bound  and  the  actions  of  life 
suspended.  Lest,  therefore,  we  should  think  it  is  only  so 
with  the  unregenerate,  the  expression  is  varied,  and  those 
that  were  said  to  be  asleep,  are  affirmed  to  be  dead  :  to 
inform  us  that  it  is  not  a  simple  suspension  of  the  exer- 
cise, but  a  total  privation  of  the  principle  of  spiritual  life, 
which  is  the  misery  of  the  unregenerate. 

2.  The  duty  of  the  unregenerate,  which  is  to  awake 
out  of  sleep  and  arise  from  the  dead.    This  is  their  great 
concern  ;  no  duty  in  the  world  is  of  greater  necessity  and 


Ch.  31.)  STATE    OF    SPIRITUAL    DEATH.  501 

importance  to  them.  "  Strive  to  enter  in  at  the  strait 
gate."  Luke,  13  :  24.  And  the  order  of  these  duties  is 
natural.  First  awake,  then  arise.  Startling  convictions 
make  way  for  spiritual  life.  Till  God  awake  us  by  con- 
victions of  our  misery,  we  shall  never  be  persuaded  to 
arise  and  move  towards  Christ  for  remedy  and  safety. 

3.  But  you  will  say,  "  If  unregenerate  men  are  dead, 
to  what  purpose  is  it  to  persuade  them  to  rise  and  stand 
up :  the  exhortation  supposes  some  power  or  ability  in 
the  unregenerate ;  else  in  vain  are  they  commanded  to 
arise."  This  difficulty  is  solved  in  the  text.  Though  the 
duty  is  ours,  the  power  is  God's.  God  commands  that  in 
his  word  which  only  his  grace  can  perform.  "  Christ  shall 
give  thee  light."  Popish  commentators  would  build  the 
tower  of  free-will  upon  this  scripture,  by  an  argument 
drawn  from  the  order  in  which  these  things  are  here  ex- 
pressed ;  which  is  but  a  very  weak  foundation  to  build 
upon,  for  it  is  usual  in  Scripture  to  put  the  effect  before 
the  cause,  as  in  Isa.  26 :  19;  "  Awake  and  sing,  ye  that 
dwell  in  dust."  The  plain  doctrine  of  the  text  is,  that 

All  christless  souls  are  under  the  power  of  spiritual  dcatJi. 

Multitudes  of  testimonies  are  given  in  Scripture  to  this 
*,ruth.  "You  hath  he  quickened  who  were  dead  in  tres- 
passes and  sins."  Eph.  2  :  1,  5.  "And  you,  being  dead 
in  your  sins  and  the  uncircumcision  of  your  flesh,  hath  he 
quickened  together  with  him,"  Col.  2:13;  with  many 
other  places.  The  method  in  which  I  shall  discuss  this 
point  will  be,  to  show  in  what  sense  christless  and  unre- 
generate men  are  said  to  be  dead  ; — what  the  state  oi 
spiritual  death  is ; — and  how  it  appears  that  all  unrege- 
nerate men  are  in  this  sad  state. 

I.  IN  WHAT  SENSE  ARE  CHRISTLESS  AND  UNREGENE- 
RATE MEN  SAID  TO  BE  DEAD  ] 

To  understand  this  we  must  know  there  is  a  three- 


502  THE    METHOD    OF    GRACE.  (Ch.  31 

fold  death.  Natural  death  is  the  privation  of  the  princi 
pie  of  natural  life,  or  the  separation  of  the  soul  from  the 
body.  "  The  body  without  the  spirit  is  dead."  James, 
2  :  26.  Spiritual  death  is  the  privation  of  the  principle  of 
spiritual  life,  or  the  absence  of  the  quickening  Spirit  of 
G  od  in  the  soul ;  the  soul  is  the  life  of  the  body,  and 
Christ  is  the  life  of  the  soul ;  the  absence  of  the  soul  is 
death  to  the  body,  and  the  absence  of  Christ  is  death  to 
the  soul.  Eternal  death  is  the  separation  both  of  body 
and  soul  from  God,  which  is  the  misery  of  the  damned. 
Christless  and  unregenerate  men  are  not  dead  in  the  first 
sense ;  they  are  naturally  alive,  though  they  are  dead 
while  they  live  ;  nor  are  they  dead  in  the  last  sense, 
eternally  separated  from  God  by  an  irrevocable  sentence 
as  the  damned  are ;  but  they  are  dead  in  the  second 
sense,  they  are  spiritually  dead  while  they  are  naturally 
alive,  and  this  spiritual  death  is  the  forerunner  of  eter- 
nal death. 

Spiritual  death  is  put  in  Scriptr  e  in  opposition  to  a 
two-fold  spiritual  life;  the  life  of  justification;  and  the 
life  of  sanctijication.  Spiritual  death  in  opposition  to  the 
life  of  justification,  is  nothing  else  but  the  guilt  of  sin 
bringing  us  under  the  sentence  of  death.  Spiritual  death 
in  opposition  to  the  life  of  sanctification,  is  the  pollutioo 
or  dominion  of  sin.  In  both  these  senses  unregenerate 
men  are  dead  ;  but  it  is  the  last  which  I  am  now  to 
speak  to,  and  therefore  let  us  consider, 

IT.  WHAT  THIS  SPIRITUAL  DEATH  is,  the  absence  of 
the  quickening  Spirit  of  Christ  from  the  soul  of  man. 
That  soul  is  dead  to  which  the  Spirit  of  Christ  is  not 
given  in  the  work  of  regeneration;  and  all  its  works  aro 
dead  works,  as  they  are  called,  Heb.  9:14.  For  consider 
how  it  is  with  the  damned  :  they  live,  they  have  sense 
and  motion,  and  immortality;  yet  because  they  are  eter- 
nally separated  from  God  their  life  deserves  not  the 
name  of  life,  but  is  every  where  in  Scripture  called 


Ch.  31.)  STATE    OP    SPIRITUAL    DEATH.  503 

death.  So  the  unregenerate  are  naturally  alive  ;  they  eat 
and  drink,  they  buy  and  sell,  they  talk  and  laugh,  they 
rejoice  in  the  world  ;  and  many  of  them  spend  their  days 
in  pleasure  and  then  go  down  to  the  grave.  This  is  the 
lift;  they  live  ;  but  the  Scripture  calls  it  death  rather  than 
life,  because,  though  they  live,  it  is  without  God  in  the 
world,  Eph.  2  :  12  ;  it  is  a  life  alienated  from  the  life  of 
God.  Eph.  4  :  18.  So  that  while  they  are  naturally  alive, 
they  are  in  Scripture  said  to  remain  in  death,  1  John, 
3  :  14  ;  and  to  be  dead  while  they  live.  1  Tim.  5  :  6. 
And  there  is  great  reason  why  a  christless,  unregenerate 
state  should  be  represented  in  Scripture  under  the  notion 
of  death ;  for  there  is  nothing  which  more  aptly  repre- 
sents this  miserable  state  of  the  soul. 

The  dead  discern  nothing,  and  the  natural  man  per- 
ceiveth  not  the  things  that  are  of  God.  The  dead  have 
110  beauty  or  desirableness  in  them  :  Bury  my  dead,  said 
Abraham,  out  of  my  sight ;  neither  is  there  any  spiritual 
loveliness  in  the  unregenerate.  True  it  is,  some  of  them 
have  qualities  and  excellencies  which  are  engaging,  but 
they  are  so  many  flowers  adorning  the  dead.  The  dead 
are  objects  of  lamentation  :  "  Man  goeth  to  his  long  home, 
and  the  mourners  go  about  the  streets."  Eccl.  12  : 5.  But 
unregenerate  and  christless  souls  are  much  more  the  ob- 
jects of  lamentation.  How  are  all  the  people  of  God  (es- 
pecially those  that  are  naturally  related  to  them)  concern- 
ed to  mourn  over  them  as  Abraham  did  for  Ishmael,  "  O 
that  Ishmael  might  live  before  thee."  Gen.  17  :  18.  Upon 
these  and  other  accounts  the  state  of  unregenerate  mau 
is  represented  to  us  under  the  idea  of  death. 

III.  HOW  DOES  IT  APPEAR  THAT  UNREGENERATE  MEN 
ARE  THUS  DEAD  1 

1.  The  causes  of  spiritual  life  have  not  wrought  upon 
them. 

The  principal  internal  cause  of  spiritual  life  is  the  re- 
generating Spirit  of  Christ.  "  The  law  of  the  Spirit  of 


504  THE    METHOD    OF    GRACE.  (Ch.  31. 

life  in  Christ  Jesus  hath  made  me  free  from  the  law  of 
sin  and  death."  Rom.  8:2.  It  is  the  Spirit,  as  a  regene- 
rating Spirit,  that  unites  us  with  Christ,  in  whom  all  spi- 
ritual life  originally  is.  "  Verily  I  say  unto  you,  the  hour 
is  coming,  and  now  is,  when  the  dead  shall  hear  the  voice 
of  the  Son  of  God,  and  they  that  hear  shall  live.  For  as 
the  Father  hath  life  in  himself,  so  hath  he  given  to  the 
Son  to  have  life  in  himself."  John,  5  :  25,  26.  As  all  the 
members  of  the  natural  body  receive  animation,  sense 
and  motion  by  their  union  with  their  head  ;  so  all  believ- 
ers, the  members  of  Christ,  receive  spiritual  life  and  ani- 
mation by  their  union  with  Christ,  their  mystical  head. 
Eph.  4  :  15,  16.  Except  we  are  united  with  him  in  the 
way  of  faith,  we  can  have  no  life  in  us.  "  Ye  will  not 
come  unto  me  that  ye  might  have  life."  John,  5  :  40. 
Now  the  Spirit  of  God  has  exerted  no  regenerating, 
quickening  influences,  nor  begotten  any  saving  faith  in 
natural,  unsanctified  men.  Whatever  he  hath  done  for 
them  in  natural  or  spiritual  common  gifts,  he  hath  not 
quickened  them  with  the  life  of  Christ. 

And  as  for  the  subordinate  external  means  of  life,  the 
preaching  of  the  Gospel,  which  is  the  instrument  of  the 
Spirit  in  this  glorious  work,  and  is  therefore  called  the 
word  of  life,  Phil.  2  :  16,  this  word  has  not  been  made  a 
regenerating,  quickening  word  to  their  souls.  Possibly  it 
nas  enlightened  them  and  convinced  them  :  it  has  wrought 
upon  their  minds  in  the  way  of  common  illumination  and 
upon  their  consciences  in  the  way  of  conviction,  but  not 
upon  their  hearts  and  wills  by  way  of  effectual  conversion. 
To  this  day  the  Lord  has  not  given  them  a  heart  opening 
itself  in  the  way  of  faith  to  receive  Jesus  Christ. 

2.  The  effects  of  spiritual  life  do  not  appear  in  them. 
For, 

They  Lave  no  sense  of  misery  and  danger.  I  mean 
such  as  thoroughly  awakens  them  to  apply  Christ,  theii 
remedy*  That  spiritual  judgment  lies  upon  them,  "  And 


Ch..31.;  STATE    OF    SPIRITUAL    DEATH.  505 

he  said,  Go  and  tell  this  people,  Hear  yo  indeed,  but  un- 
derstand not;  and  see  ye  indeed,  but  perceive  not.  Make 
the  heart  of  this  people  fat,  and  make  their  ears  heavy, 
and  shut  their  eyes."  Isa.  6  :  9,  10. 

They  have  no  spiritual  motions  towards  Christ  or 
spiritual  things.  No  arguments  can  persuade  them  to 
move  one  step  towards  Christ  in  the  way  of  faith.  "  Ye 
will  not  come  unto  me."  John,  5  :  40.  Were  there  a  prin- 
ciple of  spiritual  life  in  their  souls,  they  would  move 
toward  Christ  and  heaven.  It  would  be  in  them  a  well 
of  water  springing  up  into  eternal  life.  John,  4  :  14.  The 
natural  tendency  of  the  spiritual  life  is  upwrard. 

The  unregenerate  have  no  appetite  for  spiritual  food ; 
they  savor  not  things  that  are  spiritual.  They  can  go 
from  week  to  week  and  from  -year  to  year,  all  their 
life-time,  without  any  communion  between  God  and  their 
souls,  and  feel  no  need  of  it,  nor  hungerings  or  thirstings 
after  it ;  which  could  never  be,  if  a  principle  of  spiritual 
life  were  in  them  ;  for  then  they  would  "  esteem  the 
words  of  God's  mouth  more  than  their  necessary  food." 
Job,  23  :  12. 

They  have  no  heat  or  spiritual  warmth  in  their  affec- 
tions to  God  and  things  above ;  their  hearts  are  cold  as 
a  stone  to  spiritual  objects.  They  are  heated  by  their 
lusts  and  affections  to  the  world,  but  O  how  cold  and 
dead  are  they  towards  Jesus  Christ  and  spiritual  excel- 
lences. 

They  breathe  not  spiritually,  therefore  they  live  not 
spiritually :  were  there  a  spiritual  principle  of  life  in 
them  their  souls  would  breathe  after  God  in  spiritual 
prayer.  "  Behold  he  prayeth."  Acts,  9  :  11.  The  lips 
of  the  unregenerate  may  move  in  prayer,  but  their  hearts 
and  desires  do  not  breathe  and  pant  after  God. 

They  have  no  cares  or  fears  for  self-preservation, 
which  is  always  the  effect  of  life.  The  wrath  of  God 
hangs  over  them  in  the  threatenings,  but  they  tremble 

Method  of  Grace.  p  £> 


506  THE    METHOD     OF    GRACE.  '  Ch.  31 

aot :  they  are  on  the  very  precipice  of  eternal  ruin,  yet 
use  no  means  to  avoid  it.  How  plain  is  the  sad  case  1 
have  undertaken  to  demonstrate,  namely,  that  christless 
and  unregenerate  souls  are  spiritually  dead. 

INFERENCE  1.  If  christless  and  unregenerate  souls  are 
spiritually  dead,  how  little  pleasure  can  cliristians  take  in 
their  society. 

Certainly  it  is  no  pleasure  for  the  living  to  converse 
among  the  dead.  It  was  a  cruel  torment  invented  by 
Mezentius  the  tyrant,  to  tie  a  dead  and  living  man  to- 
gether. The  pleasure  of  society  arises  from  the  harmo- 
ny of  spirit,  and  the  hope  of  mutual  enjoyment  in  the 
world  to  come ;  neither  of  which  can  sweeten  the  society 
of  the  godly  with  the  wicked  in  this  world.  It  is  true, 
there  is  a  necessary  civil  intercourse  which  we  must  have 
with  the  ungodly  here ;  or  else,  as  the  apostle  speaks,  we 
must  go  out  of  the  world.  There  are  also  relative  duties 
which  must  be  faithfully  discharged  :  but  where  we  have 
our  free  election,  we  shall  be  much  wanting  both  to  our 
duty  and  comfort  if  we  make  not  the  people  of  God  our 
chosen  companions. 

Excellently  to  this  purpose  speaks  Gurnal,  in  his  Chris- 
tian Armor.  "Art  thou  a  godly  master1?  when  thou  takest 
a  servant  into  thine  house,  choose  forXjod  as  well  as  thy- 
self. A  godly  servant  is  a  greater  blessing  than  we  think  : 
he  can  work,  and  set  God  on  work  also  for  his  master's 
good,  'O  Lord  God  of  my  master  Abraham,  I  pray  thee 
send  me  good  speed  this  day,  and  show  kindness  unto  my 
master/  Gen.  24  :  12 ;  and  surely  Eliezer  did  his  master 
as  much  service  by  his  prayer  as  by  his  prudence  in  that 
journey.  Holy  David  observed  while  he  was  at  Saul'8 
court  the  mischief  of  having  wicked  and  ungodly  servants, 
for  with  such  was  that  unhappy  king  so  compassed  that 
David  compares  his  Court  to  the  profane  and  barbarous 
heathen,  among  whom  there  was  scarce  more  wickedness 
to  be  found.  '  Wo  is  me  that  I  sojourn  in  Meshech,  that 


Ch.  31.)  STATE    OF    SPIRITUAL    DJSATH.  50? 

I  dwell  in  the  tents  of  Kedar,'  Psa.  120  :  5 ;  that  is, 
among  those  who  are  as  wicked  as  any  there  ;  and  no 
doubt  but  this  made  him,  in  his  banishment  before  ho 
came  to  the  crown,  resolve  what  he  would  do  when  God 
should  make  him  the  head  of  a  royal  family.  *  He  tha 
worketh  deceit  shall  not  dwell  within  my  house ;  he  tha*. 
telleth  lies  shall  not  tarry  in  my  sight.'  Psa.  101 :  7. 

"  Art  thou  godly  1  show  thyself  so  in  the  choice  of 
husband  or  wife.  I  am  sure  if  some  could  bring  no  other 
testimonials  for  their  godliness  than  the  care  they  have 
taken  in  this  particular,  it  might  justly  be  called  into 
question  both  by  themselves  and  others.  There  is  no 
one  thing  in  which  gracious  persons  have  more  shown 
their  weakness,  yea,  given  offence  and  scandal,  than  in 
this  particular,  The  sons  of  God  saw  that  the  daughters 
of  men  were  fair.  Gen.  6  :  2.  One  would  have  thought 
jthat  the  sons  of  God  should  have  looked  for  grace  in  the 
heart  rather  than  beauty  in  the  face ;  but  we  see  even 
they  sometimes  turn  in  at  the  fairest  sign  without  much 
inquiry  what  grace  is  to  be  found  dwelling  within." 
Look  to  the  rule,  O  Christian,  if  thou  wrilt  keep  the 
power  of  holiness  :  that  is  clear  as  the  sun-beam  written 
in  the  Scripture,  "  Be  ye  not  unequally  yoked  together 
with  unbelievers."  2  Cor.  6  :  14. 

2.  How  great  and  wholly  supernatural  is  tlie  change  re- 
generation makes  on  the  souls  of  men  !  It  is  a  change  from 
death  to  life.  "  This  my  son  was  dead  and  is  alive  again." 
Luke,  15  :  24.  Regeneration  is  life  from  the  dead  ;  the 
most  excellent  life  from  the  most  terrible  death  :  it  is  the 
life  of  God  imparted  to  a  soul  alienated  from  it  by  sin. 
Eph.  5:11.  There  are  two  changes  made  upon  the 
souls  of  men,  which  challenge  the  highest  admiration : 
that  from  sin  to  grace,  and  that  from  grace  to  glory.  The 
change  from  grace  to  glory  is  acknowledged  by  all,  and 
justly,  to  be  a  wonderful  change.  For  God  to  take  a  poor 
creature  out  of  the  society  of  sinful  men ;  yea,  from  un 


508  THE    METHOD    OF    GRACE.  (Ch.31. 

der  the  burden  of  many  sinful  infirmities,  which  made 
him  groan  from  day  to  day  in  this  world ;  and  in  a  mo- 
ment to  make  him  a  perfect  soul,  shining  in  the  beauties 
of  holiness,  and  filling  him  with  the  inconceivable  joys  of 
his  presence ;  to  turn  his  groanings  into  triumphs,  his 
sighings  into  songs  of  praise,  is  marvellous.  And  yet 
the  former  change  from  sin  to  grace  is  no  way  inferior 
to  it,  nay,  in  some  respects  it  is  beyond  it.  Great  is  this 
work  of  God ;  and  let  it  for  ever  be  marvellous  in  our  eyes. 

3.  If  unregenerate  souls  are  dead,  what  a  fatal  stroke 
does  death  give  to  the  bodies  of  all  unregenerate  men.    A 
soul  dead  in  sin,  and  a  body  dead  by  virtue  of  the  curse 

.  for  sin,  and  both  soul  and  body  remaining  for  ever  under 
the  power  of  eternal  death,  is  so  full  and  perfect  a  misery, 
that  nothing  can  make  it  more  miserable.  It  is  the  com- 
fort of  a  Christian  that  he  can  say  when  death  comes,  I 
shall  not  wholly  die  ;  there  is  a  life  which  death  cannot 
touch.  "  The  body  is  dead  because  of  sin ;  but  the  spi- 
rit is  life  because  of  righteousness."  Rom.  8  :  10.  Blessed 
and  holy  is  he  that  hath  part  in  the  first  resurrection :  on 
such  the  second  death  hath  no  power.  As  death  takes 
the  believer  from  many  sorrows,  and  brings  him  to  the 
vision  of  God,  to  the  general  assembly  of  the  perfected 
saints,  to  a  state  of  freedom  and  full  satisfaction ;  so  it 
drags  the  unregenerate  from  all  his  sensual  delights  to 
the  place  of  torment :  it  buries  the  dead  soul  out  of  the 
presence  of  God  for  ever  :  it  is  the  king  of  terrors,  a  ser- 
pent with  a  deadly  sting  to  every  man  who  is  out  of  Christ. 

4.  If  every  unregenerate  soul  be  dead,  how  sad  is  the 
case  of  hypocrites  who  are  twice  dead  !    These  are  those 
cursed  trees  of  which  the  apostle  Jude  speaks,  "  Trees 
svhose  fruit  withereth,  without  fruit,  twice  dead,  plucked 
up  by  the  roots."  Jude,  12.     Though  they  were  still  un- 
der the  power  of  spiritual  death,  yet  in  the  beginning  ot 
their  profession  they  seemed  to  be  alive  :  they  showed 
the  fragrant  leaves  of  a  fair  profession,  many  buddings  of 


Ch.  31.)  STATE    OF    SPIRITUAL    DEATH.  509 

affection  towards  spiritual  things  ;  but  wanting  the  root  of 
regeneration,  they  quickly  began  to  wither  and  cast  their 
untimely  fruit.  Their  original  defect  is  the  want  of  a 
good  root,  and  therefore  they  who  were  always  ouce 
dead  for  want  of  regeneration,  are  now  become  twice 
dead  by  the  decay  of  their  profession.  Such  trees  are 
prepared  for  the  severest  flames  in  hell,  Matt.  24  :51j 
their  portion  is  the  saddest  allotted  for  the  sons  of  death. 
'  For  if  after  they  have  escaped  the  pollutions  of  the 
world,  through  the  knowledge  of  the  Lord  and  Savior 
Jesus  Christ,  they  are  again  entangled  therein  and  over- 
come, the  latter  end  is  worse  with  them  than  the  begin- 
ning. For  it  had  been  better  for  them  not  to  havo  known 
the  way  of  righteousness,  than  after  they  have  known  it,  to 
turn  from  the  holy  commandment  delivered  unto  them." 
2  Pet.  2  :  20,  21.  Double  measures  of  wrath  seem  to  be 
prepared  for  them  that  die  this  double  death. 

5.  If  this  be  so,  how  lamentable  is  the  state  of  unregene- 
rate  persons.  Were  this  truth  heartily  believed,  we  could 
not  but  mourn  over  them  with  the  most  tender  compas- 
sion and  sorrow.  If  our  husbands,  wives  or  children  are 
dying  a  natural  death,  how  are  our  hearts  rent  with  pity 
and  sorrow  for  them  !  What  cries,  tears  and  wringing  of 
hands  show  the  deep  sense  we  have  of  their  misery  !  O 
Christians,  is  all  the  love  you  have  for  your  relatives  spent 
upon  their  bodies  ]  Are  their  souls  of  no  value  ?  Is  spi- 
ritual death  no  misery  1  Does  it  not  deserve  a  tear  ?  The 
Lord  open  your  eyes  and  affect  your  hearts  with  the 
wretchedness  of  spiritual  death. 

Consider,  my  friends,  whilst  they  remain  spiritually 
dead  they  are  wholly  unserviceable  to  God  in  the  world, 
as  to  any  acceptable  service,  2  Tim.  2  :  21 ;  they  are  in- 
capable of  all  spiritual  comforts  from  God ;  they  cannot 
taste  the  least  sweetness  in  Christ,  in  duties,  or  in  pro- 
mises, Rom.  8:6;  they  have  no  beauty  in  their  souls 
now  comely  soever  their  bodies  :  nothing  but  grac^  beau 


510  THE    METHOD   OF    GRACE.  (Ch.  32. 

tifies  the  inner  man.  Ezek.  16  :  6,  7.  The  spiritually  dead 
have  neither  comfort  nor  beauty ;  they  have  no  hope  *to 
be  with  God  in  glory,  for  the  life  of  glory  is  begun  in 
grace,  Phil.  1:6;  their  graves  must  be  shortly  made,  to 
be  buried  fcr  ever  in  the  lowest  hell,  the  pit  digged  by 
justice  for  all  that  are  spiritually  dead.  Can  such  conside- 
rations as  these  draw  no  pity  from  your  souls,  nor  excite 
your  endeavors  for  their  regeneration  ]  then  it  is  to  bo 
feared  your  souls  are  dead  as  well  as  theirs.  O  pity  them 
and  pray  for  them  ;  in  this  case  only,  prayers  for  the  dead 
are  our  duty :  who  knows  but  at  the  last  God  may  hear 
your  cries,  and  you  may  say  with  comfort,  "  This  my 
son  was  dead,  but  is  alive  again;  he  was  lost,  but  is 
found/'  Luke,  15  :  24. 


CHAPTER  XXXII. 

THE    CONDEMNATION    OF    UNBELIEVERS. 

But  Tie  that  believeth  not  is  condemned  already,  because  lie 
hath  not  believed  in  the  name  of  the  only  begotten  Son 
of  God.  John,  3:  18. 

Christ  having  discoursed  with  Nicodemus,  in  the  be- 
ginning of  this  chapter,  about  the  necessity  of  regenera- 
tion, proceeds  to  show  the  reason  why  regeneration  an<L 
faith  are  so  indispensably  necessary,  namely,  because 
there  is  no  other  way  to  set  men  free  from  the  curse  and 
condemnation  of  the  law.  The  curse  of  the  law,  like  the 
fiery  serpents  in  the  wilderness,  has  smitten  every  sinner 
with  a  deadly  stroke,  for  which  there  is  no  cure  but 
Ohrist  lifted  up  in  the  Gospel,  "  as  Moses  lifted  up  the 


Ch.  32.  CONDEMNATION    OF    UNBELIEVERS.  511 

serpent  in  the  wilderness."  Neither  does  Christ  cure 
any  but  those  that  believingly  apply  him  to  their  own 
souls.  The  result  and  conclusion  of  all  we  have  in  the 
text  and  the  words  preceding,  "  He  that  believeth  in  him 
is  not  condemned ;  but  Tie  that  believeth  not  is  condemned 
already."  In  this  clause  we  find  three  parts  : 

1.  The  sin  threatened,  namely,  unbelief;  the  neglect- 
ing or  refusing  of  an  exalted  and  offered  Savior.    Nega- 
tive unbelief  is  the  sin  of  the  heathen,  who  never  had  the 
Gospel  nor  the  offers  of  Christ  made  to  them  :  and  how 
shall  men  believe  on  him  of  whom  they  have  not  heard? 
Positive  unbelief  is  the  sin  of  men  under  the  Gospel,  to 
whom  Christ  is  offered,  but  they  neglect  the  great  salva- 
tion.  They  receive  not  Christ  into  their  hearts,  nor  con- 
sent to  the  self-denying  terms  upon  which  he  is  offered. 
This  is  the  sin  threatened. 

2.  The  punishment  inflicted,  that  is  condemnation:  a 
word  of  deep  and  dreadful  signification;   appearing  as 
the  hand-writing  upon  the  wall  unto  Belshazzar,  Dan. 
5  :  5 ;  a  word  whose  deep  sense  and  emphasis  are  fully 
understood  in  hell.     Condemnation  is  the  judgment  or 
sentence  of  God,  condemning  a  man  to  bear  the  punish- 
ment of  his  eternal  wrath  for  sin. 

3.  The  immediate  respect  this  punishment  has  to  the 
sin  of  unbelief.     The  unbeliever  is  condemned  already  : 
he  is  virtually  condemned  by  the  law  of  God  :  he  is  con- 
demned as  a  sinner,  by  the  breach  of  the  first  covenant ; 
and  that  condemnation  has  been  ratified  by  the  sentence 
of  God  condemning  him   as  an  unbeliever,  for  slighting 
and  rejecting  the  grace  offered  in  the  second  covenant. 
So  that  he  is  already  virtually  condemned,   both    as    he 
is  a  sinner  and  as  he  is  an  unbeliever ;  as  he  has  trans- 
gressed the  law,  and  as  he  has  refused  the  Gospel ;  as  he 
has  contracted  sin  the  moral  disease,  and  refused   Christ 
the  only  effectual  remedy.    Unbelief  is  his  great  sin,  and 
condemnation  is  his  great  misery.    Hence, 


612  THE  METHOD  OF  GRACE.  (Ch.  3& 

All  unbelievers  are  presently  and  immediately  under  tlit 
lust  and  dreadful  sentence  of  God's  condemnation. 

"He  that  rejecteth  me,  and  receiveth  not  my  words, 
hath  one  that  judgeth  him  :  the  word  that  I  have  spoken, 
the  same  shall  judge  him  in  the  last  day."  John,  12  :  48 
"  He  that  believeth  not  the  Son  shall  not  see  life ;  but  the 
wrath  of  God  abideth  on  him.'*  John,  3  :  36. 

Three  things  are  here  to  be  illustrated  :  what  unbelief, 
or  the  nof  receiving  of  Jesus  Christ,  is  ;  what  condemna- 
tion, the  punishment  of  this  sin,  is;  and  why  this  punish- 
ment  unavoidably  follows  that  sin. 

I.  WHAT  THE  SIN  OP  UNBELIEF,  OR  NOT  RECEIVING 
CHRIST,  is.  By  unbelief  we  are  not  here  to  understand 
the  remains  of  that  sin  in  the  people  of  God  which  is 
mixed  with  their  faith ;  unbelief  is  mingled  with  faith  in 
the  best  hearts.  He  that  can  say,  "  Lord,  I  believe,"  has 
cause  enough  to  cry  out  with  tears,  "  help  thou  my  unbe- 
lief;" but  this  does  not  bring  the  soul  under  condemna- 
tion. The  unbelief  here  spoken  of  is  neglecting  to  take 
Christ  as  he  is  offered  in  the  Gospel. 

1.  It  excludes  the  saving  act  offaitJi,  which  is  the  re- 
ceiving of  Christ  offered  in  the  Gospel,  consenting  to 
take  him  upon  his  own  terms.  This  the  unbeliever  will 
not  be  persuaded  to  do ;  he  will  be  persuaded  to  accept 
the  promises  of  Christ,  but  not  his  person.  He  is  willing 
to  accept  Christ  in  part,  a  divided  Christ,  but  not  to  ac- 
cept Christ  entirely  in  all  his  offices.  He  will  accept  the 
righteousness  of  Christ  in  conjunction  with  his  own  ;  but 
he  will  not  accept  the  righteousness  of  Christ  as  the 
sole  ground  of  his  justification,  exclusive  of  his  own 
righteousness.  He  is  willing  to  wear  the  crown  of  Christ, 
but  cannot  be  persuaded  to  bear  his  cross.  God  will  not 
alter  his  terms,  nor  the  unbeliever  his  resolution  ;  and  so 
Christ  is  refused,  salvation  neglected,  and  in  effect  the 
unbeliever  chooses  rather  to  be  damned  than  to  comply 


Ch.32.;  CONDEMNATION    OF    UNBELIEVER^.  513 

with  the  terms  of  self-denial,  mortification  and  bearing 
the  cross  of  Christ. 

2.  It  excludes  the  saving  fruits  and  effects  of  faith.  Faith 
produces  love  to  God,  but  the  unbeliever  doth  not  truly 
love  him.  "  I  know  you,"  says  Christ  to  unbelievers, 
that  ye  have  not  the  love  of  God  in  you."  John,  5  :  42. 
Faith  purifies  the  heart  of  a  believer,  but  the  hearts  of  un- 
believers are  full  of  impurity.  The  believer  overcomes 
the  world,  the  world  overcomes  the  unbeliever.  Faith 
makes  the  cross  of  Christ  easy  to  the  believer,  unbelief 
makes  Christ,  because  of  the  cross,  bitter  to  the  unbe- 
liever. Thus  unbelief  excludes  both  the  saving  act  and 
the  fruits  of  faith,  and  consequently  bars  the  soul  from 
the  benefits  of  faith,  namely,  justification  and  peace 
with  God. 

II.  Consider  THE  PUNISHMENT  OP  THIS  SIN,  which  is 
condemnation.  Condemnation  in  the  general  is  the  sen- 
tence of  a  judge  awarding  a  penalty  to  be  inflicted  upon 
the  guilty  person.  There  is  a  twofold  condemnation. 
With  respect  to  the  fault,  it  is  the  casting  of  the  per- 
son as  guilty  of  the  crime  charged  upon  him.  Condem- 
nation, with  respect  to  the  punishment,  is  sentencing  the 
convicted  offender  to  undergo  such  a  punishment  for  euch 
a  fault.  This  forensic  or  law  word,  condemnation,  is  ap 
plied  to  the  case  of  a  guilty  sinner  cast  at  the  bar  of  God, 
where  the  fact  is  proved  and  the  punishment  awarded. 
Thou  art  an  unbeliever,  for  this  sin  thou  shalt  die  eter- 
nally. Condemnation  with  respect  to  the  fault  stands  op- 
posed to  justification.  Rom.  5:36.  Condemnation  with 
respect  to  the  punishment  stands  opposed  to  salvation. 
Mark,  16  ;  16. 

1 .  Condemnation  is  the  sentence  of  the  great  and  terri- 
ble God,  the  omniscient,  omnipotent,  supreme  and  impar- 
tial Judge,  at  whose  bar  the  sinner  stands.  The  law  of 
God  condemns  him  now  :  he  has  one  that  judges  him.  It 
Is  a  dreadful  thing  to  be  condemned  at  man's  bar;  but 

22* 


514  THE    METHOD    OF    GRACE.  ( Ch.  32. 

courts  of  human  justice,  how  awful  soever  they  are,  are 
trifles  compared  with  this  court  of  heaven,  and  conscience, 
by  which  the  unbeliever  is  arraigned  and  condemned. 

2.  It  is  the  sentence  of  God  adjudging  the  unbeliever 
to  eternal  death.    What  is  a  prison  to  hell  ]  what  is  a  scaf- 
fold and  an  axe  to  "  Go,  ye  cursed,  into  everlasting  fire  V 

3.  Condemnation  is  the  final  sentence  of  God,  the  su- 
preme Judge,  from  whose  judgment  there  lies  no  appeal, 
for  execution  certainly  follows  condemnation.    Luke,  19  : 
27.    If  man  condemn,  God  may  justify ;  but  if  God  con- 
demn, no  man  can  deliver.    If  the  law  condemn  a  man 
as  a  sinner,  the  Gospel  may  save  him  as  a  believer;  but 
if  the  Gospel  condemn  him  as  an  unbeliever,  if  a  man 
finally  reject  Jesus  Christ  whom  it  offers,   all  the  world 
cannot  save  him.    O  then  wrhat  a  dreadful  word  .is  con- 
demnation !     All  the  evils  of  this  life  are  nothing  to  it. 
Put  all   afflictions  and  miseries  of  this  world  into  one 
scale,  and  this  sentence  of  God  into  the  other,  and  they 
will  be  all  lighter  than  a  feather. 

III.     THIS    CONDEMNATION    MUST    FOLLOW    THE    SIN    OF 

UNBELIEF.  As  many  unbelieving  persons  as  are  in  the 
world,  so  many  condemned  persons  there  are  in  the 
world.  For, 

1.  Let  us  consider  what  unbelief  excludes  a  man  from. 

It  excludes  him  from  the  pardon  of  sin.  "  If  ye  be- 
iieve  not  that  I  am  he,  ye  shall  die  in  your  sins."  John, 
8  :  24.  He  that  dies  under  the  guilt  of  all  his  sins  must 
be  in  a  state  of  wrath  and  condemnation  for  ever;  "for 
the  wages  of  sin  is  death."  Rom.  6  :  23.  If  a  man  be 
saved  without  pardon  then  may  the  unbeliever  hope  to 
be  saved. 

Unbelief  excludes  a  man  from  all  the  saving  benefits 
of  the  sacrifice  or  death  of  Christ.  For  if  faith  be  the 
instrument  that  brings  home  to  the  soul  the  benefits  of 
the  blood  of  Christ,  as  unquestionably  it  is,  unbelief  muse 
exclude  a  man  from  those  benefits  and  leave  him  in  the 


Ch.  32.)  CONDEMNATION    OF    UNBELIEVERS.  515 

state  of  condemnation.  Faith  is  the  instrument  by  which 
we  receive  the  saving  benefit  of  the  blood  of  Christ. 
•'Whom  God  hath  set  forth  to  be  a  propitiation  through 
faith  in  his  blood."  Rom.  3  :  25.  "  By  grace  are  ye  sav- 
ed through  faith."  Eph.  2:8.  So  then  if  the  unbeliev- 
er be  acquitted  and  saved,  it  must  be  without  the  be- 
nefit of  Christ's  death  and  sacrifice,  which  is  utterly 
impossible. 

Unbelief  excludes  a  man  from  the  saving  efficacy  of 
the  Gospel,  by  shutting  up  the  heart  against  it  and  oppo- 
sing the  main  drift  of  it,  to  bring  men  to  the  terms 
of  salvation.  To  persuade  them  to  believe  is  its  great 
design,  the  substance  of  all  its  commands.  1  John,  3  :  23  ; 
Mark,  1 :  14,  15 ;  John,  12  :  36.  It  is  the  design  of  its 
promises ;  they  are  written  to  encourage  men  to  believe, 
John,  6  :  35,  37.  So  that  if  the  unbeliever  escapes  con- 
demnation it  must  be  in  a  way  unknown  to  us  by  the  Gos* 
pel,  yea,  contrary  to  its  established  order.  For  the  unbe- 
liever obeys  not  the  great  command  of  the  Gospel, 
1  John,  3  :  23 ;  nor  is  he  under  any  one  saving  promise 
of  it.  Gal.  3  :  14,  22. 

Unbelief  excludes  a  man  from  union  with  Christ,  faith 
being  the  bond  of  that  union.  Eph.  3  :  17.  The  unbe- 
liever may  as  reasonably  expect  to  be  saved  without 
Christ  as  to  be  saved  without  faith. 

2.  Let  us  next  see  what  guilt  and  misery  unbelief  in- 
cludes men  under. 

It  is  a  sin  which  reflects  the  greatest  dishonor  upon  God. 
"  He  that  believeth  on  the  Son  of  God  hath  the  witness 
in  himself:  he  that  believeth  not  God  hath  made  him  a 
liar;  because  he  believeth  not  the  record  that  God  gave 
of  his  Son."  1  John,  5  :  10. 

Unbelief  makes  a  man  guilty  of  the  vilest  contempt  of 
Christ,  and  the  whole  design  of  redemption  by  him.  All 
the  attributes  of  God  were  manifested  in  the  work  of  re- 
demption by  Christ;  therefore  the  apostle  calls  him  "the 


fr 
516  THE    METHOD    OF    GRACE.  (Ch.  32. 

wisdom  of  God,  and  the  power  of  God."  1  Cor.  1  :  21. 
And  what  does  the  neglect  and  rejection  of  Christ  imply 
but  the  weakness  and  folly  of  redemption  by  him. 

Unbelief  includes  in  it  the  sorest  spiritual  judgment 
that  can  be  inflicted  upon  the  soul  of  man ;  even  spiritual 
blindness  and  the  fatal  darkening  of  the  understanding  by 
Satan,  2  Cor.  4  :  4,  of  which  more  hereafter. 

Unbelief  also  includes  a  man  under  the  curse,  and 
shuts  him  up  under  all  the  threatenings  written  in  the 
oook  of  God,  amongst  which  is  the  terrible  one,  "  He 
that  believeth  not  shall  be  damned,'*  Mark,  36  :  16;  so 
that  nothing  can  be  more  evident  than  that  condemnation 
follows  unbelief.  This  sin  and  that  punishment  are  fas- 
tened together  with  chains  of  adamant. 

INFERENCE  1.  If  this  be  so,  how  great  a  number  of  persons 
are  in  tlie  state  of  condemnation  I  So  many  unbelievers,  so 
many  condemned.  That  is  a  sad  complaint  of  the  pro- 
phet, "  Who  hath  believed  our  report,  and  to  whom  is 
the  arm  of  the  Lord  revealed  ]"  Isa.  53  :  1.  Many  talk 
of  faith,  and  many  profess  it,  but  there  are  few  in  the 
world  unto  whom  the  arm  of  the  Lord  has  been  revealed 
in  the  work  of  faith  with  power.  It  is  put  among  the 
great  mysteries,  that  Christ  is  believed  on  in  the  world. 
1  Tim.  3  :  16.  O  what  a  terrible  day  will  be  the  day  of 
Christ's  coming  to  judgment,  when  so  many  millions  of 
unbelievers  shall  be  brought  to  his  tribunal  to  be  solemn- 
ly sentenced !  They  are  condemned  already ;  but  then 
that  dreadful  sentence  will  be  solemnly  pronounced  by 
Jesus  Christ,  whom  they  have  despised  and  rejected. 
Then  shall  that  scripture  be  fulfilled,  "  Those  mine  ene- 
mies that  would  not  that  I  should  reign  over  them,  bring 
hither  and  slay  them  before  me."  Luke,  19  :  27. 

2.  Hence  learn  how  great  a  mercy  the  least  measure  of 
saving  faith  is  :  for  this  unites  the  soul  to  Jesus  Christ; 
and  "  there  is  no  condemnation  to  them  that  are  in  Christ 
Jesus/'  Bom.  8:1;  not  one  sentence  of  God  against 


Ch.  32.)  CONDEMNATION    OF    UNBELIEVERS.  517 

them.  "  By  him  all  that  believe  are  justified  from  all 
things."  Acts,  13  :  39.  The  weakest  believer  is  as  free 
from  condemnation  as  the  strongest;  the  righteousness 
of  Christ  comes  upon  all  believers.  "Even  the  righte- 
ousness of  God,  which  is  by  faith  of  Jesus  Christ  unto 
all  and  upon  all  them  that  believe  ;  for  there  is  no  differ- 
ence." Rom.  3  :  22.  The  faith  that  receives  the  righte- 
ousness of  Christ  may  be  different  in  degrees  of  strength ; 
but  the  received  righteousness  is  equal  upon  all  believ- 
ers. O  the  exceeding  preciousness  of  saving  faith  ! 

3.  How  dreadful  a  sin  is  the  sin  of  unbelief,  which 
brings  men  under  the  condemnation  of  the  great  God. 
No  sin  startles  less  or  damns  surer :  it  is  a  sin  that  does 
not  affright  the  conscience  as  some  other  sins  do,  but  it 
kills  the  soul  more  certainly  than  any  of  those  sins.  Other 
sins  could  not  damn  us  were  it  not  for  unbelief,  which 
fixes  the  guilt  of  them  all  upon  our  persons.  "  This  is  the 
condemnation."  Unbelief  is  the  sin  of  sins ;  and  when 
the  Spirit  comes  to  convince  men  of  sin,  he  begins  with 
this  as  the  capital  sin.  John,  16  :  9. 

Estimate  the  evil  of  unbelief  from  its  oljed.  It  is 
slighting  the  most  excellent  person  in  heaven  or  earth  : 
the  vision  of  Christ  by  faith  is  the  joy  of  saints  upon 
earth :  the  vision  of  Christ  above  is  the  happiness  of 
saints  in  heaven.  It  is  despising  him  who  is  altogether 
lovely  in  himself,  who  hath  lov«d  us  and  given  himself 
for  us. 

It  is  rejecting  the  only  Mediator  between  God  and 
man  ;  after  rejecting  whom  there  remains  no  sacrifice 
for  sin. 

Let  the  evil  of  unbelief  be  estimated  by  the  offer  oi 
Christ  in  the  Gospel.  It  is  one  part  of  the  great  mystery 
of  godliness  that  Christ  should  be  preached  to  the  Gen- 
tiles, 1  Tim.  3  :  16 ;  that  the  word  of  this  salvation  should 
be  sent  to  us,  Acts,  13  :  26 ;  a  mercy  defied  to  the  fall- 
en angels  and  the  greatest  part  of  mankind,  which  aggra- 


518  THE    METHOD    OF    GRACE.  (Ch.  32. 

vates  the  evil  of  this  sin  beyond  all  imagination.  In  re- 
fusing or  neglecting  Jesus  Christ  are  found  vile  ingrati- 
tude, the  highest  contempt  of  the  grace  and  wisdom  ol 
God  :  and  in  the  event,  the  loss  of  the  only  opportunity 
of  salvation,  never  to  be  recovered  to  all  eternity. 

4.  If  this  be  the  case  of  all  unbelievers,   it  is  not  to  be 
wondered  at  that  souls  under  convictions  of  their  miserable 
condition  are  plunged  into  deep  distress.      They  at  Jeru- 
salem were  pricked  at  the  heart,  and  cried  out,  Men  and 
brethren,  what  shall  we  do  ]      Acts,  2  :  37.    And  so  the 
jailer  came  in  trembling  and  astonished,  and  said,  Sirs, 
what  must  I  do  to  be  saved  *?    Certainly,  if  souls  appre- 
hend themselves  under   the  condemnation  of  the  great 
God,  tears  and  trembling,  wearisome   days  and  restless 
nights   are  not  without  just  cause.     Those    that  never 
saw  their  miserable   condition  by  the  light  of  a  clear 
and  full  conviction,  may  wonder  to  see  others  distressed 
in  spirit.     They  may  misjudge  the  case,  and  call  it  me 
lancholy  or  madness  :  but  spiritual  troubles  do  not  ex- 
ceed the  cause  of  them,  great  as  they  may  be.    And,  in- 
deed, it  is  one  of  the  great  mysteries  of  grace  and  provi- 
dence how    such  souls    are    supported    under    sorrows, 
which,  in  a  few  hours,  might  break  the  stoutest  spirit  in 
the  world.     Luther  was  a  man  of  great  natural  courage  ; 
and  yet,  when  God  let  in  spiritual  troubles  upon  his  soul, 
it  is  said  he  had  neither  vT)ice,  nor  heat,  nor  blood  appear- 
ing in  him. 

5.  How  groundless  is  the  mirth  of  unregenerate  men  ? 
They  feast  in  their  prison  and  dance  in  their  fetters.    O 
the  madness  that  is  in  their  hearts  !    If  men  did  but  be- 
lieve they  are  condemned  already,  it  were  impossible  for 
them  to  live  in  vanity  as  they  do.    And  is  their  condition 
less  dangerous  because  it  is  not  understood  ?    Surely  not, 
but  much  more  so.    O  poor  sinners,  you  have  found  out  a 
way  to  prevent  your  present  troubles  :  it  were  well  if  you 
could  find  out  how  to  prevent  eternal  misery.    But  it  is 


Ch.32.)  CONDEMNATION    OP    UNBELIEVERS.  519 

easier  for  a  man  to  stifle  conviction  than  to  prevent  dam- 
nation. Your  mirth  prevents  repentance  and  increases 
your  future  torment.  O  what  a  hell  will  theirs  be,  who 
drop  into  it  out  of  all  the  sinful  pleasures  of  this  world  ! 
If  ever  man  may  say  of  mirth,  that  it  is  mad ;  and  of 
laughter,  what  doeth  it !  he  may  say  so  in  this  case. 

G.  What  coMse  have  they  to  rejoice  and  praise  the  Lord  to 
eternity  who  have  a  well-grounded  confidence  that  they  are 
freed  from  God's  condemnation  ?  O  give  thanks  to  the  Fa- 
ther, who  hath  delivered  you  from  the  power  of  darkness, 
and  translated  you  into  the  kingdom  of  his  dear  Son.  Col. 
1  :  12,  13.  Rejoice,  and  be  exceeding  glad ;  for  if  freed 
from  condemnation,  you  are  out  of  Satan's  power,  he 
has  no  more  dominion  over  you.  The  power  of  Satan 
over  men  comes  in  by  virtue  of  their  condemnation,  as 
the  power  of  the  jailer  or  executioner  over  the  bodies  of 
condemned  prisoners.  Heb.  2  :  14.  If  you  are  freed  from 
condemnation,  the  sting  of  death  shall  never  touch  you ; 
for  it  smites  men  only  by  virtue  of  God's  sentence,  "  The 
sting  of  death  is  sin,  and  the  strength  of  sin  is  the  law." 

1  Cor.  15  :  56.    If  you  are  freed  from  condemnation  you 
shall  stand  with  boldness  at  the  judgment-seat  of  Christ; 
and  verily  in  this  is  the  love  of  God  perfected.  1  John,  4  : 
17.  O  it  is  a  privilege  in  which  the  grace  and  love  of  God 
shine  as  clearly  as  the  sun  in  its  full  strength.    And  you 
will  find  cause  to  lie  at  the  feet  of  God,  overwhelmed 
with  the  sense  of  this  mercy,  when  you  shall  find  your- 
selves free  from  condemnation,  whilst  many  others  are 
still  under  it.  Yea,  yourselves  freed,  and  others,  that  had 
the  same  external  advantages  as  you  had,  still  in  chains. 

2  Cor.  2:16.    O  brethren !   this  is  a  marvellous  deliver- 
ance ;  look  on  it  which  way  you  will,  your  ransom  is 
paid,  but  not  a  particle  of  it  by  yourselves ;  it  cost  you 
nothing  to  procure  your  pardon  ;  your  pardon  is  full,  and 
not  one  sin  is  excepted  out  of  it  that  you  ever  commit- 
ted. You  are  freed,  Jesus  Christ  procured  your  discharge ; 


520  THE    METHOD    OF    GRACE.  (Ch.33i 

your  pardon  is  sealed  in  his  blood,  so  that  you  shall  ne- 
ver more  come  into  condemnation.  .."He  that  heareth 
my  word,  and  believeth  on  him  that  sent  me,  hath  ever- 
lasting life,  and  shall  not  come  into  condemnation,  but  is 
passed  from  death  unto  life."  John,  5  :  24. 

Let  them  that  are  so  delivered  spend  their  days  on 
earth  in  praise  and  obedience  ;  and  when  they  die,  let 
them  not  shrink  from  death,  it  can  do  them  no  harm : 
yea,  let  them  close  their  dying  lips  with 

Thanks  be  to  God  for  Jesus  Christ. 


CHAPTER   XXXIII. 

AGGRAVATION    OF    THE    SIN    AND    PUNISHMENT    OF 
UNBELIEF. 

And  this  is  the  condemnation,  that  light  is  come  into  the 
world,  and  men  loved  darkness  rather  than  light,  because 
their  deeds  were  evil.  John,  3  :  19. 

From  the  verse  preceding  our  text  it  has  been  fully 
proved  that  all  unregenerate  men  are  no  better  than  dead 
men,  being  condemned  already.  Our  Savior  proceeds  in 
this  verse  yet  farther  to  describe  the  misery  of  those  that 
refuse  him,  and  show  that  those  who  remain  in  unbelief 
and  unregeneracy  must  expect  greater  wrath  than  other 
men  ;  not  only  a  simple  condemnation,  but  an  aggravated 
and  peculiar  condemnation.  "  This  is  the  condemnation, 
that  light  is  come  into  the  world,  and  men  loved  darkness 
rather  than  light,  because  their  deeds  were  evil."  John, 
3  :  19. 

1.  We  have  here  the  aggravation  of  sin  by  the  abuse 
of  gospel-light.  "  Light  is  come."  By  light  we  are  to  un- 
derstand the  knowledge  of  Christ,  and  redemption  by  him 


Ch.33.)  THE    SIN    OF    UNBELIEF.  521 

in  the  Gospel.  He  is  the  Sun  of  righteousness  that  arises 
in  the  Gospel  upon- the  nations.  Mai.  4  :  2.  When  he 
came  in  the  flesh,  then  did  the  Day-spring  from  on  high 
visit  us.  Luke,  1  :  78.  The  light  may  be  said  to  come  in 
either  the  means  by  which  it  is  conveyed  to  us,  or  in  its 
efficacy,  when  it  actually  shines  in  our  souls.  Light  may 
come  among  a  people  in  the  means,  and  yet  they  actually 
remain  in  darkness.  As  it  is  in  nature ;  the  sun  may  rise 
and  a  glorious  morning  be  far  advanced  whilst  thousands 
are  on  their  beds  with  their  curtains  drawn  about  them. 
Light  may  be  intellectual  only  in  conviction  ;  or  effica- 
cious, bringing  the  soul  to  Christ  by  real  conversion, 
called  in  1  Cor.  4  :  6,  God  shining  into  the  heart.  Where- 
ever  light  comes  in  the  last  sense,  it  is  impossible  thai 
men  should  prefer  darkness  before  it.  But  it  may  come 
in  the  means,  and  may  shine  into  the  consciences  of  men 
and  convince  them  of  their  sins,  and  yet  men  may  hate 
it,  and  choose  darkness  rather  than  light.  And  this  is  the 
sense  of  this  text :  light  had  come  in  the  Gospel-dispen- 
sation among  them,  yea,  it  had  shone  into  many  of  their 
consciences  and  reproved  them  for  sin,  but  they  hated  it, 
arid  had  rather  been  without  it. 

In  a  word,  by  the  coming  of  light  we  are  to  under- 
stand a  more  clear  manifestation  of  Christ  by  the  Gospel 
than  was  made  to  the  world  before ;  for  we  are  not  to  think 
that  there  was  no  light  in  the  world  until  Christ  came, 
and  that  the  Gospel  was  first  published  by  the  apos 
ties'  ministry.  Abraham  saw  Christ's  day,  John,  8  :  56, 
and  all  the  faithful  before  Christ  saw  the  promises,  that 
is  their  accomplishment  in  Christ,  afar  off.  Heb.  11  :  13. 
It  was  with  Christ,  the  Sun  of  righteousness,  as  with  the 
natural  sun  which  illuminates  the  hemisphere  before  it 
actually  rises  or  shows  ks  body  above  the  hoiizon;  but 
when  it  rises  and  shows  itself,  the  light  is  much  clearer. 
The  greater  therefore  was  the  sin  of  those  that  rebelled 
against  it  and  preferred  darkness  to  light. 


522  THE  METHOD  OF  GRACE.  ( Ch.  33. 

2.  In  proportion  to  this  sin,  we  have  here  the  aggra- 
vated condemnation  of  them  who  sintyd  against  such  clear 
gospel-light.      "  This  is  the    condemnation,"  this  is   the 
judgment  of  all  judgments ;  a  severer  sentence  of  con- 
demnation than  ever  passed  against  any  in  the  times  of 
ignorance  and  darkness  :    they  that  live  arid  die  unre 
generate,  how  few   soever  the  means  of  salvation  they 
nave  enjoyed,  must  be  condemned  :  yea,  the  pagan  world, 
who  have  but  natural  light  to  help  them,  will  be   con 
demned  by  it;  but  "this  is  the  condemnation,"  that  is, 
such  sinning  as  this  is  the  cause  of  the  greatest  condem- 
nation and  sorest  punishment,  as  it  is  called,  Heb.  10  :  29. 

3.  The  cause  and  occasion  drawing  men  into  this  sin  and 
misery,  "  because  their  deeds  are  evil,"  that  is,  the  light  of 
truth  put  vigor  and  activity  into  their  consciences,  which 
they  could  not  endure.  The  accusations  and  condemnation 
of  conscience  are  very  irksome  and  troublesome  to  men. 
To  avoid  this  they  are  willing  to  be  ignorant.  An  enlight- 
ened conscience  gives  interruption  in  their  sinful  cour- 
ses ;  they  cannot  sin  so  easily  in  the  light  as  they  did  in 
darkness ;    and  this  made   them   hate  the  light  as  very 
troublesome.  Thus  you  see  what  was  the  sin,  what  the 
punishment,  and  what  the  cause  of  both.    Hence, 

The  clearer  the  light  under  which  the  unregenerate  live  in 
this  world,  so  muck  the  greater  and  heavier  ivill  their  con- 
demnation and  misery  be  i%  the  world  to  come. 

"  Wo  unto  thee,  Chorazin  !  wo  unto  thee,  Bethsaida  ! 
for  if  the  mighty  works  which  were  done  in  you  had  been 
done  in  Tyre  and  Sidon,  they  would  have  repented  long 
ago  in  sackcloth  and  ashes.  But  I  say  unto  you,  it  shall 
be  more  tolerable  for  Tyre  and  Sidon  at  the  day  of  judg- 
ment than  for  you."  Matt.  11  :  21,  22.  Two  things  re- 
quire to  be  considered  :  how  light  aggravates  sin ;  and  why 
sin  so  aggravated  exposes  men  to  greater  condemnation. 


Ch.  33.)  THE    SIN    OF    UNBELIEF.  523 

I.      WHY     GREATER     LIGHT     AGGRAVATES    THE    SINS    COM 
MITTED    UNDER    IT. 

1.  All  evangelical  light  is  a  great  2>reservativefrom  sin. 
It  is  the  property  of  light  to  inform  the  judgment,  rec- 
tify its  mistakes,  and  thereby  to  check  the  affections  ii> 
the  pursuit  of  sinful  courses.  Many  men  would  never  act 
as  they  do,  if  their  understandings  were  better  informed. 
"  Which   none  of  the  princes  of  this  world  knew ;  for 
had  they  known  it,  they  would  not  have  crucified  the 
Lord  of  glory."   1  Cor.  2  :  8.    It  was  want  of  better  in- 
formation which  drew  them  under  that  unparalleled  guilt. 
Our  Savior  also  intimates  in  the  place  before  cited,  that 
if  Tyre  and  Sidon  had  enjoyed  the  light  and  means  of 
grace  that  Chorazin  and  Bethsaida  did,  they  would  not 
have  been  so  sinful  as  they  were  :  light  discovers  dan- 
ger, and   stops  men  from  proceeding  farther   in    those 
courses  that  lead  them  into  it. 

2.  Sinning  against  the  light  involves  a  greater  contempt 
of  God's  authority  than  sinning  in  ignorance  and  dark- 
ness.    Every  man  that  breaks  the  law  of  God  does  not 
in  the  same  degree  despise  the  authority  of   the  law- 
maker. But  when  a  man  has  light  to  see  the  evil  of  what 
he  does,  and  yet  will  dare  to  do  it,  he  treads  God's  au- 
thority under  foot.  Wilful  sinning  is  despiteful  sinning 
against  God,  Heb.  10  :  26  ;  it  argues  a  low  and  vile  es- 
teem of  the  law  of  God,  which  is  reverend  and  holy ;  and 
by  so  much  the  more  it  makes  sin  to  be  exceeding  sinful. 

3.  Sinning  against  the  light  admits  not  the  excuses  to  ex- 
tenuate  the  offence  which  sins  of  ignorance  do.     Those 
that  live  without  the  Gospel  may  say,  Lord,  we  never 
heard  of  Christ  and  the  great  redemption  wrought  by 
him  ;  if  we  had  we  would  not  have  lived  as  we  did  :  and 
therefore  Christ  says,  "  If  I  had  not  come  and  spoken 
unto  them,  they  had  not  had  sin  ;  but  now  they  have  no 
cloak  for  their  sin."  John,  15  :  22.   The  meaning  is,  that 
if  the  gospel-light  had  not  shone  among  them,  their  sin 


524  THE    METHOD    OF    GRACE.  (Ch.  33 

had  not  been  of  such  deep  guilt  as  now  it  is.  It  is  hein- 
ous by  reason  of  the  light  against  which  it  is  committed, 
and  they  have  no  excuse  to  extenuate  it. 

4.  Evangelical  light  is  a  rich  favor  of  God  to  men,  one 
of  the  choicest  gifts  bestowed  upon   the  nations  of  the 
world,  and   therefore  it  is  said,  "  He  showeth  his  word 
unto  Jacob,  and  his  statutes  and  his  judgments  unto  Is- 
rael.    He  hath  not  dealt  so  with  any  nation ;   and  as  for 
his  judgments,  they  have  not  known  them."  Psalm  147  : 
19,  20.    Other  nations  have  corn  and  wine,  gold  and  sil- 
ver, abundance  of  pleasures,  but  they  have  not  a  beam  of 
heavenly  light  shining  upon  them.  We  may  account  this 
mercy  small ;  but  God,  who  is  best  able  to  value  it,  ac- 
counts it  great.    "  I  have  written  to  him  the  great  things 
of  my  law."    Hosea,  8   :  12.    Christ  reckoned  Caper- 
naum to  be  exalted  to  heaven  by  the  ministry  of  the 
Gospel.  The  greater  the  mercy  which  the  light  of  truth 
brings  with  it,  so  much  the  more  heinous   must  be  the 
abuse  of  it. 

5.  Sinning  against  the  light  argues  a  love  to  sin  ivithout 
any  disguise.  When  a  man,  through  a  mistake  of  judg- 
ment, thinks  that  to  be  lawful  which  is  indeed  sinful,  he 
does  not  close  with  sin  as  sin,  but  as  his  duty,  or  at  least 
flis  liberty.  It  is  hard  for  Satan  to  persuade   many  men 
to  embrace  a  naked  sin,  and  therefore  he  clothes  it  in  the 
habit  of  a  duty  or  liberty,  and  thereby  draws  men  to  the 
commission  of  it.    But  if  a  man  has  light  shining  into  his 
conscience,  convincing  him  that  he  is  in  the  way  of  sin 
quite  contrary  to  the  revealed  will  of  God,  stripping  the 
sin  naked  before  the  eye  of  his  conscience,  so  that  he  has 
no  excuse,  and  yet  he  will  persist  in  it ;  it  argues  that  his 
soul  is  in  love  with  sin  as  sin.    Now  as  for  a  man  to  love 
grace  as  grace,  is  a  solid  argument  to  prove  the  truth  of 
his  grace ;  so  on  the  contrary  for  a  man  to  love  sin  as  sin, 
not  only  argues  him  to  be  in  the  state  of  sin,  but  to  be  i» 
the  fore -front  and  amongst   the  highest  rank  of  sinners 


Ch.  33.)  THE    SIN    OF    UNBELIEF.  525 

6.  The  clearer  the  light  against  which  men  continue  in 
sin,  the  more  must  the  consciences  of  such  sinners  be  vio- 
lated ;  for  the  greatest  violation  of  conscience  is  the 
greatest  sin.  Conscience  is  a  noble  and  tender  part  of  the 
soul  of  man  :  it  is  in  the  soul,  as  the  eye  in  the  body,  very 
sensible  of  the  least  injury ;  and  a  wound  in  the  con- 
science is  like  a  blow  in  the  eye.  But  nothing  gives  a 
greater  blow  to  conscience,  nothing  so  much  injures  it  as 
sin  against  the  light. 

II.  Let  us  examine  why  sin,  so  aggravated  by  the  light, 
makes  men  liable  to  THE  GREATER  CONDEMNATION.  That 
it  does  so  is  beyond  all  debate ;  else  the  apostle  Peter 
would  not  have  said  of  sinners  against  light,  "  it  had 
been  better  for  them  not  to  have  known  the  way  of  righ- 
teousness." 2  Pet.  2  :  21.  Nor  would  Christ  have  told 
the  inhabitants  of  Chorazin  or  Bethsaida,  that  it  should 
be  more  tolerable  for  Tyre  and  Sidon  at  the  day  of  judg- 
ment than  for  them.  There  is  a  twofold  reason  of  this. 

1.  On  God's  part,  who  is  the  righteous  Judge  of  the 
whole  earth,  and  will  therefore  render  to  every  man  ac- 
cording as  his  work  shall  be.  Shall  not  the  Judge  of  the 
whole  earth  do  right  1  He  will  judge  the  world  in  righ- 
teousness, which  requires  that  difference  be  made  in  the 
punishment  of  sinners  according  to  the  different  degrees 
of  their  sins.  That  there  are  different  degrees  of  sin  is 
clear  from  what  we  have  lately  shown,  that  the  light  un- 
der which  men  sin  aggravates  their  sins,  in  accordance 
with  which  will  be  the  degree  of  punishment  awarded 
by  the  Judge  of  heaven  and  earth.  The  Gentiles,  who  had 
no  other  light  but  the  dim  light  of  nature,  will  be  con- 
demned for  disobeying  the  law  of  God  written  upon  their 
nearts ;  but  greater  wrath  is  reserved  for  those  who  sin 
both  against  the  light  of  nature  and  the  light  of  the  Gos- 
pel. Therefore  it  is  said,  Rom.  2:9,  "  Tribulation  and 
anguish  upon  every  soul  of  man  that  doeth  evil;  of  the 
Jew  first,  and  also  of  the  Gentile.'*  Impenitent  Jews  and 


626  THE    METHOD    OF    GRACE.  (Ch.  33 

Gentiles  will  be  condemned  at  the  bar  of  God;  but  to  the 
Jew  first,  that  is,  especially,  because  the  mercies  which 
he  abused  were  far  greater  than  those  bestowed  upon 
the  Gentiles  :  "  because  unto  them  were  committed  the 
oracles  of  God;"  and  God  has  not  dealt  with  any  nation 
as  with  them.  Indeed,  in  the  gracious  rewards  of  obedi 
ence,  he  that  came  into  the  vineyard  the  last  hour  of  the 
day  may  be  equal  in  reward  with  him  that  bare  the  heat 
and  burden  of  the  whole  day ;  because  the  reward  is  of 
grace,  not  of  merit.  But  justice  observes  an  exact  pro- 
portion in  distributing  punishments  according  to  the  de- 
grees and  measures  of  sin.  Therefore  it  is  said  concern- 
ing Babylon,  "  How  much  she  hath  glorified  herself,  and 
lived  deliciously ;  so  much  torment  and  sorrow  give  her." 
Rev.  18  :  7. 

2.  On  the  part  of  sinners.  It  must  be  that  the  heaviest 
•wrath  and  torments  should  be  the  portion  of  those  who 
have  sinned  against  the  clearest  light  and  means  of  grace. 
For  we  find  in  the  Scripture  that  a  principal  part  of  the 
torment  of  the  damned  will  arise  from  their  own  con- 
sciences, "  Where  their  worm  dieth  not,  and  the  fire  is 
not  quenched."  Mark,  9  :  44.  And  nothing  is  plainer 
than  that  if  conscience  be  the  tormentor  of  the  damned, 
sinners  against  light  must  have  the  greatest  torment. 

The  more  knowledge  any  man  had  in  this  world,  the 
more  was  his  conscience  abused  by  sinning  against  it.  And 

0  what  work  will  these  violations  make  for  a  tormenting 
conscience  in  hell !    With  what  fury  will  it  then  avenge 
itself  upon  the  most  daring  sinner !   The  more  guilt  now, 
the  more  rage  and  fury  then. 

The  more  knowledge  or  means  of  knowledge  any  man 
has  enjoyed,  the  more  is  laid  up  for  conscience  to  upbraid 
him  with  in  the  place  of  torment.  O  what  a  peal  will 
conscience  ring  in  the  ears  of  such  sinners  !  "  Did  not 

1  warn  thee  of  the  issue  of  such  sins,  undone  wretch  1 
How  often  did  I  strive  with  thee,  to  take  thee  off  fron? 


Ch.33.)  THE    SIN    OF    UNBELIEF.  527 

thy  course  of  sinning,  and  to  escape  this  wrath  ?  Did  not 
I  often  cry  out,  Stop  "thy  course,  sinner  ?  Hearken  to  my 
counsel,  turn  and  live ;  but  thou  wouldst  not  hearken  !  1 
forewarned  thee  of  this  danger,  but  thou  didst  slight  all 
my  warnings ;  and  now  thou  seest  whither  thy  way  tend- 
ed, but,  alas,  too  late  !" 

The  more  knowledge  or  means  of  knowledge  any  man 
has  neglected  in  this  world,  so  many  great  advantages 
he  has  lost  for  heaven ;  and  the  more  intolerable  will  hell 
be  to  him  :  as  the  mercy  was  great  which  was  offered  by 
them,  so  the  torment  will  be  unspeakable  that  will  arise 
from  their  loss.  Sinners,  you  have  now  an  open  door 
many  blessed  opportunities  of  salvation  under  the  Gos- 
pel; it  has  put  you  in  a  fair  way  for  everlasting  happi 
ness.  Many  of  you  are  not  far  from  the  kingdom  of  God. 
How  sad  in  hell  to  reflect  upon  this  loss.  "  O  how  fair 
was  I  once  for  heaven,  to  have  been  with  God,  and  among 
yonder  saints  !  My  conscience  was  once  convinced,  and 
my  affections  melted  under  the  Gospel.  I  was  almost 
persuaded  to  be  a  Christian.  The  treaty  was  almost  con- 
cluded between  Christ  and  my  soul.  But,  wretch  that  I 
was,  I  could  not  deny  my  lusts,  nor  live  .under  the  yoke 
of  Christ's  government ;  and  now  I  must  live  under  the 
insupportable  wrath  of  the  righteous  God  for  ever."  And 
this  torment  will  be  peculiar  to  such  as  perish  under  the 
Gospel.  The  heathen,  who  enjoyed  no  such  means,  can 
have  no  such  reflections  ;  nay,  the  very  devils  themselves, 
who  never  had  a  Mediator  in  their  nature,  or  such  terms 
of  reconciliation  offered  them,  will  not  reflect  upon  their 
lost  opportunities  of  recovery  as  such  sinners  will.  This, 
therefore,  "  is  the  condemnation,  that  light  is  come  into 
the  world  ;  but  men  loved  darkness  rather  than  light/ ' 

INFERENCE  1.  Hence  it  follows  that  neither  knowledge, 
nor  the  best  means  of  it,  are  sufficient  to  secure  men  from 
wrath  to  come.  Light  is  a  choice  mercy,  and  therefore 
the  means  that  gave  it  must  be  so  ;  but  it  is  a  mercy  liable 


528  THF    METHOD    OF    GRACE.  <  Ch.  33. 

to  abuse,  and  the  abuse  of  the  best  mercies  causes  the 
greatest  miseries.  Alas  !  Christians,  your  duty  is  but  half 
learnt  when  you  know  it ;  obedience  to  light  makes  light 
a  blessing  indeed.  "  If  ye  know  these  things,  happy  are 
ye  if  ye  do  them."  John,  13  :  17.  Happiness  is  not  en- 
tailed on  knowing,  but  on  doing ;  upon  obedience  to  our 
knowledge ;  otherwise  he  that  increases  knowledge  does 
but  increase  sorrow.  "  That  servant  which  knew  his 
Lord's  will,  and  prepared  not  himself,  nor  did  according 
to  his  will,  shall  be  beaten  with  many  stripes."  Luke, 
12  :  47.  "  To  him  that  knoweth  to  do  good,  and  doeth 
it  not,  to  him  it  is  sin."  James,  4  :  17.  We  are  bound 
with  all  thankfulness  to  acknowledge  the  bounty  of  hea- 
ven in  furnishing  us  with  so  many  excellent  means  of 
light  beyond  many  other  nations  and  past  generations ; 
but  we  ought  to  rejoice  with  trembling  when  we  consider 
the  abuses  of  light.  God  has  blessed  us  with  many  barn- 
ing  and  shining  lights.  The  greater  will  our  account  be 
for  abusing  such  light  and  rebelling  against  it.  The 
clearer  our  light  is  now,  the  thicker  will  the  mists  of  dark- 
ness be  hereafter,  if  we  abuse  it.  The  devils  have  more 
light  than  we,  and  therefore  the  more  torment.  Of  them 
it  is  said,  "  The  devils  also  believe  and  tremble."  James, 
2  :  19.  The  horror  of  their  consciences  is  answerable  to 
their  illumination. 

2.  If  the  abuse  of  light  thus  aggravate  sin  and  misery, 
times  of  great  temptation  are  like  to  be  times  of  great  guilt. 
Wo  to  an  enlightened  generation,  when  strong  tempta- 
tions befall  them.  How  do  many,  in  such  times,  imprison 
the  truth  to  keep  themselves  out  of  prison,  and  offer  vio- 
lence to  their  conscience  to  avoid  violence  from  other 
hands ! 

Plato  was  convinced  of  the  unity  of  God,  yet  durst  not 
own  his  convictions  ;  but  said,  "  It  is  a  truth  neither  easy 
to  find,  nor  safe  to  own."  And  even  Seneca,  the  renown- 
ed moralist,  was  led  by  temptation  to  dissemble  his  con- 


Ch.33.)  THE    SIN    OP    UNBELIEF.  529 

victions  ;  of  whom  Augustine  says,  "  He  worshipped  what 
ne  reprehended,  and.  did  what  he  himself  reproved. 'J 
And  even  a  great  papist  of  later  times  was  heard  to  say, 
as  he  was  going  to  mass,  "  Let  us  go  to  the  common 
error."  O  how  hard  is  it  to  keep  conscience  pure  in  dayt 
of  temptation !  Doubtless  it  is  a  mercy  to  many  weal* 
Christians  to  be  removed  by  death  out  of  harm's  way, 
and  disbanded  by  providence  before  the  heat  of  the  bat- 
tle. Christ  and  antichrist  seem  at  this  day  to  be  drawing 
into  the  field,  and  a  fiery  trial  threatens  the  professors 
of  this  age  ;  but  when  it  comes  to  a  close  engagement  we 
may  tremble  to  think  how  many  thousands  will  break 
their  way  through  the  convictions  of  their  consciences  to 
save  their  lives.  If  Christ  hold  you  to  himself  by  no  other 
tie  than  the  slender  thread  of  a  single  conviction ;  if  ho 
have  not  interest  in  your  heart  and  affections,  as  well  as 
in  your  understanding  and  conscience  ;  if  you  are  men  of 
great  light  and  unmortified  lusts ;  if  you  profess  Christ 
with  the  tongue  and  worship  the  world  with  your  hearts ; 
I  may  say  of  you,  without  the  gift  of  prophecy,  what  the 
prophet  said  of  Hazael,  I  know  what  you  will  do  in.  the 
day  of  temptation. 

3.  If  this  be  so,  what  a  strong  engagement  lies  on  all 
enlightened  for  sons  to  turn  heartily  to  God  and  reduce 
their  knowledge  to  practice  and  obedience  ?  The  more  men 
know,  the  more  violence  they  do  their  consciences  in  re- 
belling against  the  light ;  this  is  to  sin  with  a  high  hand. 
Numb.  15  :  30.  Believe  it,  you  cannot  sin  at  so  cheap  a 
rate  as  others  do;  knowledge  in  a  wicked  man  but  the 
sooner  precipitates  him  into  ruin.  You  may  know  more 
than  others,  but  if  you  go  to  heaven,  it  must  be  in  the 
same  way  of  faith  and  obedience,  mortification  and  self- 
denial,  in  which  the  weakest  Christian  goes  there;  whatev 
er  knowledge  you  have,  you  have  no  wisdom,  if  you  ex 
pect  salvation  on  any  easier  terms  than  the  most  illiterate 
Christian  finds  it.  Tt  was  an  observation  of  one  of  th 

Method  of  Grnco.  23 


530  THE    METHOD    OP    GRACE.  (Ch.  3& 

fathers,  The  unlearned  rise  and  cake  heaven.  What  a  pity 
is  it  that  men  of  excellent  powers  should  be  enslaved  to 
their  lusts  !  that  ever  it  should  be  said  that  learning  does 
but  blind  men  in  spiritual  things,  and  prepares  them  for 
greater  misery. 

4.  Hence  also  it  follows  tliat  the  work  of  conversion  «.s 
vc^y  difficult,  the  soul  is  scarcely  half  won  to  Christ  when 
Satan  is  cast  out  of  the  understanding  by  illumination,, 
The  devil  has  deeply  entrenched  himself  and  fortified 
every  faculty  of  the  soul  against  Christ.   The  understand- 
ing is  the  first  entrance  into  the  soul,  and  out  of  that  fa- 
culty he  is  oftentimes  cast  by  light  and  conviction,  which 
seems  to  make  a  great  change  upon  a  man  :  now  he  be 
comes  a  professor,  takes  up  the  duties  of  religion,  and 
passes  for  a  convert.  But,  alas,  all  the  while  Satan  keeps 
the  fort,  the  heart  and  will  are  in  his  possession ;  and  the 
weapons  of  that  warfare  must  indeed  be  mighty  through 
God,  which  not  only  cast  down  imaginations,  but  bring 
every  thought  of  the  heart  into  captivity  to  the  obedience 
of  Christ.  2  Cor.  10  :  4,  5.    While  the  heart  stands  out, 
though  the  understanding  be  won,  the  soul  remains  in 
Satan's  possession ;  it  is  a  greater  work  to  win  one  heart 
than  to  convince  twenty  understandings. 

5.  Hence  also  we  learn  what  pmcer  there  is  m  the  lusts 
of  men1  s  hearts,  which  are  able  to  bear  down  before  them 
such  strong  convictions  of  the  conscience.    That  is  a  great 
truth,  though  a  very  sad  one,  "  The  heart  of  the  sons  of 
men  is  fully  set  in  them  to  do  evil."  Eccl.  8  :  11.    O  how 
common  is  it  to  see  men  hazarding  their  souls  to  satisfy 
their  lusts  !     Every  man,  says  the  prophet,   "  turneth  to 
his  course,  as  the  horse  rusheth  into  the  battle."     The 
horse  is  a  fierce  and  warlike  creature ;    and  when  his 
courage  is  roused  by  the  sound    of   drums  and  trumpets 
and  shouts  of  armies,  he  breaks  headlong  into  the  ranks 
of  armed  men,  though  death  is  before  him.    Such  boiste- 
rous and  headlong  lusts  are  found  in  many  enlightened 


Ch.33.)  THE    SIN    OF    UNBELIEF.  531 

persons  :  though  their  consciences  represent  damnation 
before  them,  onward  they  will  rush,  though  God  be  lost 
and  the  precious  soul  undone  for  ever.  . 

6.  As  you  would  avoid  the  deepest  guilt  and  escape  the 
heaviest  condemnation,  open  your  hearts  to  obey  whatever 
God  has  opened  your  understandings  to  receive  of  his  re- 
vealed will.  Obey  the  light  of  the  Gospel  while  you  have 
opportunity  to  enjoy  it.  This  was  the  counsel  given  by 
Christ.  "  Yet  a  little  while  is  the  light  with  you.  Walk 
while  you  have  the  light,  lest  darkness  come  upon  you." 
John,  12  :  35.  The  manifestation  of  Christ  in  the  Gospel 
is  the  light  of  the  world;  all  the  nations  of  the  earth  that 
have  not  this  light  are  benighted  ;  and  those  on  whom  it 
has  risen  have  but  a  short  time  under  it.  "  Yet  a  little 
while  the  light  is  with  you  :"  whatever  patience  God 
may  exercise  towards  ignorant  souls,  commonly  he  makes 
short  work  with  the  despisers  of  this  light.  The  light  of 
the  Gospel  is  a  lamp  fed  with  golden  oil ;  God  will  not 
always  continue  such  a  light  for  them  that  but  trifle  with 
it.  The  night  is  coming  when  no  man  can  work.  There 
are  many  sad  signs  upon  us  of  a  setting  sun,  a  night  oi 
darkness  approaching ;  many  burning  and  shining  lights 
are  extinguished,  and  many  put  under  a  bushel;  your 
work  is  great,  your  time  short,  this  is  the  only  space  you 
have  for  repentance.  Rev.  2  :  21.  If  this  opportunity  of 
salvation  is  lost  it  will  never  come  again.  Ezek.  24  :  13. 
How  pathetic  was  that  lamentation  which  Christ  made 
over  Jerusalem.  "  And  when  he  was  come  near,  he  be- 
held the  city,  and  wept  over  it,  saying,  If  thou  hadsl 
known,  even  thou,  at  least  in  this  thy  day,  the  things 
which  belong  unto  thy  peace,  but  now  they  are  hid  from 
thine  eyes."  Luke,  19  :  41,  42.  Christ  is  threatening 
this  kingdom  with  the  removal  of  his  gospel  presence ; 
he  hath  found  but  cold  entertainment  among  m.  The 
nation  has  been  unkind  to  Christ.  Many  thousands  there 
ore  that  rebel  against  the  light,  that  say  unto  God,  "  De- 


532  THE  METHOD  OP  GRACE.  (Ch.  34. 

part  from  us,  we  desire  not  the  knowledge  of  thy  ways." 
Christ  will  not  tarry  where  he  is  not  welcome.  Obey  the 
light  therefore,  lest  God  put  it  out  in  obscure  darkness. 


CHAPTER  XXXIV. 

SATAN'S   BLINDING   THE  CAUSE  OP  UNBELIEF,  AND  FORE- 
RUNNER  OF   DESTRUCTION. 

But  if  our  Gospel  be  kid,  it  is  hid  to  them  that  are  lost ; 
in  whom  the  god  of  this  world  hath  blinded  the  minds  oj 
them  which  believe  not,  lest  the  light  of  the  glorious  Gos- 
pel of  Christ,  who  is  the  image  of  God,  should  shine 
unto  them.  2  Cor.  4  :  3,  4. 

The  aversion  of  men  from  Jesus  Christ,  their  only 
remedy,  is  to  be  wondered  at  as  well  as  lamented ;  one 
would  think  the  news  of  deliverance  should  make  the 
hearts  of  captives  leap  for  joy,  and  that  the  tidings  of  a 
Savior  should  transport  the  heart  of  a  lost  sinner.  A  man 
would  think  a  little  reasoning  might  persuade  a  sinner  to 
put  on  the  robes  of  Christ's  righteousness,  which  cost 
him  nothing  but  acceptance ;  or  the  perishing,  starving 
sinner  to  accept  the  bread  of  God  which  cometh  down 
from  heaven  and  giveth  life  unto  the  world.  This  is  the 
great  design  I  have  had  in  this  work,  the  centre  to 
which  all  these  lines  are  drawn  ;  many  arguments  have 
been  used  to  prevail  with  men  to  apply  and  put  on 
Christ,  but  I  fear  that  to  multitudes  I  have  but  labored  in 
vain  and  spent  my  strength  for  nought ;  that  to  them  all 
these  discourses  are  but  beating  the  air,  and  that  few,  if 
any,  will  be  persuaded  to  come  unto  Christ,  who  is  clearly 
revealed  and  freely  offered  in  the  Gospel. 

For  alas  !    while  T  am   reasoning,    Satan  is  blinding 


Ch  34.)  BLINDING    POLICY    OF    SATAN.  633 

their  minds  with  false  reasonings  and  contrary  persua- 
sions ;  the  god  of  this  world  turns  away  the  ears  and  the 
hearts  of  almost  the  whole  world  from  Christ.  "  The  god 
of  this  world  hath  blinded  the  minds  of  them  which  be- 
lieve not,  lest  the  light  of  the  glorious  Gospel  of  Christ 
who  is  the  image  of  God,  should  shine  unto  them."  Satan 
is  a  jealous  prince,  and  is  well  aware  that  such  of  his 
subjects  as  are  brought  to  see  the  misery  of  their  condi 
tion,  will  not  abide  any  longer  in  subjection  to  him  :  it  is 
therefore  his  policy  to  put  out  their  eyes,  that  he  may  se- 
cure their  souls  ;  to  darken  their  understandings,  that  he 
may  keep  his  interest  firm  in  their  wills  and  affections : 
and  this  makes  the  effectual  application  of  Christ  so  great 
a  difficulty,  that  it  is  matter  of  admiration  that  any  soul 
is  persuaded  to  quit  the  service  of  Satan  and  come  to 
Christ. 

Therefore,  in  closing  the  whole  work — to  show  the 
great  difficulty  of  conversion,  and  how  all  our  endeavors 
are  obstructed,  so  that  we  accomplish  no  more,  with  all 
our  laboring  and  striving,  reasoning  and  persuading ;  as 
also  to  mourn  over  and  bewail  the  misery  of  christless 
and  unregenerate  souls, — I  have  chosen  this  scripture, 
which  is  of  a  most  awakening  nature,  if  haply  the  Lord 
may  thereby  persuade  any  soul  to  come  to  Christ. 

The  apostle  had  been  speaking  in  the  former  chapter 
of  the  transcendent  excellence  of  the  Gospel  above  the 
law,  and  among  other  things,  he  prefers  it  to  the  law  on 
account  of  its  clearness.  The  law  was  an  obscure  dispen- 
sation ;  there  was  a  vail  upon  the  face  of  Moses  and  the 
hearts  of  the  people,  that  they  could  not  see  to  the  end  of 
that  which  is  abolished  ;  but  under  the  Gospel  we  all, 
with  open  face,  behold,  as  in  a  glass,  the  glory  of  the 
Lord.  Against  this  the  apostle  foresaw  and  obviated  the 
objection,  "  If  your  Gospel  be  so  clear,  what  is  the  rea- 
son that  many,  who  live  under  the  ministration  of  it,  see 
no  excellence  in  it  V  To  this  he  replies,  "  If  our  Gospel 


534  THE  METHOD  OP  GRACE.  (Ch.34. 

be  hid,  it  is  hid  from  them  that  are  lost,  whose  eyes  the 
god  of  this  world  hath  blinded;"  as  though  he  had  said, 
It  is  true,  multitudes  see  no  glory  in  Christ  or  the  Gos- 
pel, but  the  fault  is  not  in  either,  but  in  the  minds  of 
them  that  believe  not.  The  sun  shines  forth  in  its  glory 
but  the  blind  see  no  glory  in  it ;  the  fault  is  not  in  the 
sun,  but  in  the  eye.  In  the  words  themselves  we  have, 

1.  A  very  dreadful  spiritual  judgment  inflicted  on  the 
souls  of  men,  the  hiding  of  the  Gospel  from  them.    "  If 
our  Gospel  be  hid  ;"  for  these  words  are  a  concession 
that  so  it  is  ;  a  very  sad.  but  undeniable  truth  :  many  see 
no  beauty  in  Christ,  nor  necessity  of  him;  though  both 
are  so  plainly  revealed  in  our  Gospel.    "  If  our  Gospel  be 
hid."    It  is  called  our  Gospel,  not  as   if  Paul  and  other 
preachers  were  the  authors  of  it,  but  because  we  are  the 
preachers  and  dispensers  of  it.    We  are  put  in  trust  with 
the  Gospel,  and  though  we  preach  it  in  the  demonstra- 
tion of  the  Spirit  and  of  power,  using  all  plainness  of 
speech  to  make  men  understand   it,  yet  it  is  hid  from 
many  under  our  ministry  :  it  is  hid  from  their  under- 
standings, they  see  no  glory  in  it;  and,  hid  from  their 
hearts,  they  see  no  power  in  it.    Our  Gospel,  notwith- 
standing all  our  endeavors,  is  hidden  from  some. 

2.  We  have  an  account  of  that  wicked,  instrument  l>y 
whom  this  judgment  is  inflicted,  namely,  Satan,  called  here 
the  god  of  this  world  ;  not  properly,  but  because  he  chal- 
lenges to  himself  the  honor  of  a  god,  rules  over  a  vast 
empire,  and  has  multitudes  of  souls,  even  the  greater 
part  of  the  world,  in  subjection  and  blind  obedience  to 
his  government. 

3.  Here,  also,  we  have  the  polity  of  this  government, 
how  he  maintains  his  dominion  among  men  and  keeps 
them  in  subjection;  namely,   by  blinding  the  minds  of 
all  them  that  believe  not ;   darkening  that  noble  faculty, 
the  understanding,  the  thinking  and  reasoning  power  of 
ihe  soul,  which  philosophers  call  the  leading  and  direct- 


Ch,34.)  BLINDING    POLICY    OF    SATAN.  535 

ing  faculty ;  for  it  is  to  the  soul  what  eyes  are  to  the 
body,  and  is  therefore  called  "  the  eyes  of  the  under- 
standing." Eph.  1 : 18.  These  eyes  Satan  blinds,  so  that 
when  men  come  to  see  and  consider  spiritual  things, 
"  they  see  indeed,  but  perceive  not."  Isa.  6  :  9.  They 
have  some  confused  notions,  but  no  distinct  and  effectual 
apprehensions  of  those  things :  and  this  is  the  way,  in- 
deed none  like  it,  to  bar  men  effectually  from  Jesus 
Christ  and  hinder  the  application  of  the  benefit  of  redemp- 
tion to  their  souls.  It  is  true,  the  righteous  God  permits 
all  this  to  be  done  by  Satan  upon  the  souls  of  men ;  but 
wheresoever  he  finally  prevails  thus  to  blind  them,  it  is, 
as  the  text  speaks,  in  them  that  are  lost.  The  people  of 
God  are  all  blinded  for  a  time,  but  Christ  opens  the  eyes 
of  their  understandings  and  recovers  them  out  of  Satan's 
power;  but  on  those  who  continue  thus  blinded  the 
symptoms  of  eternal  death  appear  upon  their  souls ;  they 
are  lost  men.  Hence  we  learn,  that 

The  understandings  of  unbelievers  are  blinded  by  Satan 
to  their  everlasting  perdition. 

Four  things  must  be  here  illustrated  :  what  the  blind- 
ing of  the  understanding,  or  hiding  of  the  Gospel  from  it, 
is  ;  that  the  understandings  of  many  are  thus  blinded, 
and  the  Gospel  hidden  from  them  ;  what  policy  Satan 
uses  to  blind  the  minds  of  men  ;  and  that  this  blindness  is 
the  sorest  judgment,  securing  men's  everlasting  perdition. 

I.  We  shall  inquire  WHAT  THE  BLINDING  OF  THE  MIND, 
on  HIDING  THE  GOSPEL  FROM  IT,  is.  Two  sorts  of  men 
are  thus  blinded:  those  that  want  the  means  of  illumina- 
tion, and  those  that  have  the  means  but  are  denied  the 
efficacy  of  them.  The  former  is  the  case  of  the  pagan 
world,  who  are  in  midnight  darkness  for  want  of  the  Gos- 
pel. The  latter  is  the  case  of  the  Christian  world  :  the 
greater  part  of  them  that  live  within  the  sound  of  the 


536  THE    METHOD    OF    GRACE.  'Ch.34. 

Gospel  being  blinded  by  the  god  of  this  world.  "  And 
he  said,  Go  and  tell  this  people,  Hear  ye  indeed,  but  un- 
derstand not ;  and  see  ye  indeed,  but  perceive  not.  Make 
the  heart  of  this  people  fat,  and  make  their  ears  heavy, 
and  shut  their  eyes  ;  lest  they  see  with  their  eyes,  and 
hear  with  their  ears,  and  understand  with  their  heart, 
and  convert  and  be  healed."  Isa.  6  :  9,  10.  Thus,  when 
the  Sun  of  righteousness  actually  arose  on  the  world,  it 
is  said,  "  The  light  shined  in  darkness,  but  the  darkness 
comprehended  it  not."  John,  1:5.  So  we  may  say  of  all 
the  light  which  is  in  the  understanding  of  unbelievers, 
what  Job  says  of  the  grave,  That  the  light  there  is  as 
darkness.  Job,  10  :  22.  But  more  particularly, 

1.  Let  us  examine  what  spiritual  blindness  is  not  op 
posed  to. 

It  is  not  opposed  to  natural  wisdom :  a  man  may  be 
of  an  acute  and  clear  understanding ;  eagle-eyed  to  dis- 
cern the  mysteries  of  nature,  and  yet  the  Gospel  may  be 
hid  from  him.  Who  were  more  sagacious  and  quick- 
sighted  in  natural  things  than  the  Heathen  philosophers, 
yet  unto  them  the  Gospel  was  foolishness  ]  1  Cor.  1 :  20, 
21.  Augustine  confesses,  that  before  his  conversion  he 
was  filled  with  contempt  of  the  simplicity  of  the  Gospel. 
I  scorned,  says  he,  to  become  a  child  again.  And  Brad- 
wardine,  who  was  learned  to  a  wonder,  professed  that 
when  he  first  read  Paul's  epistles  he  despised  them  be- 
cause he  found  not  in  them  the  metaphysical  notions  which 
he  expected.  On  this  account  it  was  that  Christ  broke 
forth  into  the  pathetic  admiration  of  his  Father's  love  to 
his  people  :  "  At  that  time  Jesus  answered  and  said,  I 
thank  thee,  O  Father,  Lord  of  heaven  and  earth,  because 
thou  hast  hid  these  things  from  the  wise  and  prudent, 
and  hast  revealed  them  unto  babes."  Mat.  11  :  25. 

It  is  not  opposed  to  all  light  and  knowledge  in  S2nritual 
truths.  A  man  may  have  a  correct  understanding  of  the 
Scriptures  and  enlighten  the  minds  of  others  by  them; 


Ch.34.)  BLINDING    POLICY    OF    SATAN.  537 

and  yet  the  Gospel  may  be  hidden  from  himself.  "  Many 
will  say  to  me  in  that  day,  Lord,  Lord,  have  we  not  pro- 
phesied in  thy  name  ]"  Mat.  7  :  22.  "  And  art  confident 
that  thou  thyself  art  a  guide  of  the  blind,  a  light  to  them 
that  sit  in  darkness."  Rom.  2  :  19.  A  man  may  show 
others  the  way  to  Christ  and  salvation,  while  both  arn 
hid  from  himself. 

It  is  not  opposed  to  all  kind  of  influence  on  the  affec- 
tions; for  it  is  possible  the  Gospel  may  touch  them, 
and  cause  some  sweet  motions  and  raptures  in  them,  and 
yet  be  hidden  from  the  soul.  Heb.  6  :  5,  6. 

2.  But  if  these  may  consist  with  spiritual  blindness,  to 
what  then  is  it  opposed  ?  To  which  I  answer,  spiritual 
blindness  stands  opposed  to  the  saving  manifestation  of 
Jesus  Christ  in  the  Gospel  by  the  Spirit,  by  which  the 
soul  is  regenerated  and  effectually  changed  in  real  con- 
version to  God.  Wherever  the  Gospel  thus  comes  in  the 
demonstration  of  the  Spirit  and  of  power,  producing  such 
an  effect  in  the  soul,  it  is  no  longer  a  hidden  Gospel. 
Though  such  persons  do  not  see  clearly  all  the  glory 
which  is  revealed  by  the  Gospel ;  though  they  know  but 
in  part,  and  see  darkly  as  through  a  glass ;  yet  the  eyes 
of  their  understandings  are  opened,  and  the  things  which 
belong  to  their  peace  are  not  hidden  from  them. 

II.  But  though  this  is  the  happiness  of  some  men,  THE 
EYES  OF  MANY  ARE  BLINDED  by  the  god  of  this  world, 
and  the  Gospel  is  hidden  from  them. 

1*  Many  that  live  under  the  Gospel  are  so  swallowed 
up  in  the  world,  that  they  allow  themselves  no  time  to 
ponder  the  great  concern  of  their  souls  in  the  world  to 
come  ;  and  judge  you,  whatever  the  gifts  and  knowledge 
of  these  men  are,  whether  the  god  of  this  world  has  not 
blinded  their  eyes.  If  it  were  not  so,  it  were  impossible 
that  they  should  thus  waste  the  most  precious  opportu- 
nities of  salvation  on  which  their  everlasting  well-being 
depends,  and  spend  time  at  the  door  of  eteinity  about 
23* 


638  THE  METHOD  OF  GRACE.  (Ch.  34- 

trifles  which  so  little  concern  them.  Yet  this  is  the  case 
of  the  greater  number  that  go  under  the  Christian  name. 
The  earth  hath  opened  her  mouth  and  swallowed  up 
their  time,  thoughts,  studies  and  strength,  as  it  did  the 
bodies  of  Korah  and  his  associates.  The  whole  of  their 
time  is  devoted  to  the  service  of  the  world;  for  even 
when  they  present  their  bodies  before  the  Lord  in  his 
worship,  their  hearts  are  wandering  after  vanities,  and 
"going  after  their  covetousness."  Ezek.  33:  31.  Judge 
whether  the  god  of  this  world  has  blinded  these  men  or 
not,  who  can  see  so  much  beauty  in  the  world  but  none 
in  Christ,  and  put  an  absolute  necessity  upon  the  vani- 
ties of  this  world,  but  none  upon  their  own  salvation.  If 
this  be  not  spiritual  blindness,  what  is  ? 

2.  The  quietness  of  men's  consciences,  under  the  most 
awakening  truths  of  the  Gospel,  proves  that  the  god  of 
this  world  has  blinded  their  eyes.    For  did  men  see  the 
dangerous  condition  they  are  in  as  the  word  represents 
it,  nothing  would  quiet  them   but   Christ.    As  soon  as 
men's  eyes  are  opened,  the  inquiry  they  make  is,  "  What 
shall  we  do  to  be  saved  1"      It    is    not    possible  that  a 
man  should  hang  over  hell  and  see  Christ  and  the  hope 
of  salvation  going,  and  the  day  of  patience  ending,  and 
yet  be  quiet.    O  !  it  cannot  be  that  conscience  should  let 
them  be  quiet  in  such  a  case,  if  it  were  not  blinded  arid 
atupified ;   but  while  the  god  of  this  world,  that  "  strong 
man  armed,  keepeth  his  palace,  his  goods  are  in  peace." 
Luke,  11  :  21.  If  once  your  eyes  were  opened  by  convic- 
tion, you  could  not  sit  still  and  let  the  season  of  salvation 
pass  away.    Suppose  one  should  come  in  and  whisper  in 
your  ears,  that  your  child  is  fallen  into  the  fire  and  is 
dying  ;  would  it  be  in  the  power  of  friends  to  quiet  you, 
and  make  you  sit  still  after  such  information  ?  much  less 
when  a  man  apprehends  his  own  soul  to  be  in  immediate 
danger  of  everlasting  burnings. 

3,  The  presumptuous  hopes  men  have  of  salvation  while 


Ch.34.)  BLINDING    POLICY    OF    SATAN.  539 

they  remain  unregenerate,  show  their  minds  to  be  blind- 
ed by  the  policy  of  Satan,  This  presumption  is  one  of 
those  false  reasonings  by  which  Satan  deludes  the  un- 
derstanding, as  the  apostle  calls  them,  James,  1 :  22.  Ir 
is  the  cunning  sophistry  of  the  devil  seconded  by  self- 
love  :  "every  way  of  a  man  is  right  in  his  own  eyes," 
Prov.  21  :  2  ;  and  partly  by  self-ignorance.  "  Thou  sayest 
I  am  rich  and  increased  with  goods,  and  have  need  of 
nothing ;  and  knowest  not  that  thou  art  wretched."  Rev. 
3  :  17.  You  have  no  fears,  no  doubts,  no  case  to  pro- 
pound that  concerns  your  future  state  ;  and  why  so  but 
because  you  have  no  sight  I  Your  consciences  are  quieted 
because  your  eyes  are  blinded. 

4.  The  trifling  of  men  with  the  duties  of  religion  shows 
the  blinding  power  of  Satan  on  their  understandings,  else 
they  would  never  trifle  with  the  solemn  ordinances  of 
God  as  they  do.  If  their  eyes  were  opened,  they  would 
be  in  earnest  in  prayer,  and  apply  themselves  with  the 
closest  attention  to  hearing  the  Gospel.  There  are  two 
sorts  of  thoughts  about  any  subject  of  meditation:  some 
think  at  a  distance,  and  others  think  close  to  the  subject. 
Never  do  thoughts  of  men  come  so  close  to  Christ,  to 
heaven  and  to  hell,  as  they  do  immediately  upon  their 
illumination.  When  John's  ministry  enlightened  the  peo- 
ple it  is  said,  "  From  the  days  of  John  the  Baptist  un- 
til now  the  kingdom  of  heaven  suffereth  violence,  and 
the  violent  take  it  by  force."  Mat.  11  :  12.  Surely  these 
men  were  in  earnest  who  would  take  no  denial,  but  force 
themselves  through  all  difficulties  into  heaven  ;  and  so 
would  it  be  with  you.  If  the  god  of  this  world  had  not 
blinded  your  minds  you  would  never  pray  with  so  much 
unconcern,  nor  hear  with  so  much  carelessness.  It  is 
with  many  of  your  hearts  as  it  was  with  Aristotle,  who 
after  an  oration  made  before  him,  was  asked  how  he  liked 
it.  Truly,  said  he,  I  did  not  hear  it ;  for  I  was  thinking  all 
the  while  of  another  matter. 


540  THE    METHOD    OF    GRACE.  (Ch.34, 

5.  It  is  also  an  evidence  that  the  god  of  this  world  hath 
blinded  the  eyes  of  many,  that  they  fear  not  to  commit 
great  sins  to  avoid  small  troubles,  which  all  the  world 
could  not  persuade  them  to  do,  if  they  were  not  hood- 
winked by  the  god  of  this  world.    Those  that  have  seen 
sin  in  the  glass  of  God's  law  will  choose,  as  Moses  did,  to 
suffer  any  affliction  with  the  people  of  God,  rather  than 
enjoy  the  pleasures  of  sin,  which  are  but  for  a  season. 
Heb.  11 :  25.    Those  that  have  felt  the  evil  of  sin  in  the 
deep  troubles  of  their  spirit  for  it,  will  account  all  re- 
proaches, all  losses,  all  sufferings  from  men  to  be  but  as 
nothing  to  the  burden  of  sin. 

6.  The  pride   and   self-conceit  of  many   who   profess 
Christianity,  show  their  mind  to  be  blinded  by  the  sophis- 
try of  Satan,  and  that  they  do  not  understand  themselves 
and  the  state  of  their  souls.    Those  that  see  God  in  the 
clearest  light,  abhor   themselves    in  the  deepest  humi- 
lity. Isa.  6:5;  John,  42  :  6.    If  the  Lord  had  effectually 
opened  your  eyes  by  a  discovery  of  your  state  by  nature, 
and  the  course  of  your  life   under  the  influence  of  con- 
tinual temptations  and  corruptions,  how  would  your  pride 
fall  1    None  would  rate  you  lower  than  you  yourselves 
would. 

III.  We  are  to  consider  WHAT  POLICY  SATAN  USES  to 
blind  the  minds  of  them  that  believe  not,  and  we  shall 
find  there  are  three  sorts  of  policies  practised  by  the  god 
of  this  world  upon  the  minds  of  men  which  he  darkens. 

1.  It  is  a  great  policy  in  Satan  to  blind  the  understand- 
ings of  men  by  hindering  the  reception  of  gospel-light, 
which  he  does, 

(1.)  By  tempting  the  dispensers  of  the  Gospel  to  dark- 
en its  truths  in  delivering  them  :  to  shoot  over  the  heads 
of  their  hearers  in  lofty  language  and  terms  of  art,  so 
that  common  understandings  can  give  no  account,  when 
the  sermon  is  done,  what  the  preacher  has  said ;  but  com- 
mend him  as  a  good  scholar  and  an  excellent  orator 


Ch.34.)  BLINDING    POLICY    OF    SATAN.  541 

The  devil  is  very  busy  with  ministers  in  their  studies, 
tempting  them,  by  the  pride  of  their  own  hearts,  to  grati- 
fy his  designs  herein  :  he  teaches  them  how  to  paint  the 
glass,  that  he  may  keep  out  the  light. 

I  acknowledge,  a  proper,  grave  and  comely  style  be- 
fits the  lips  of  Christ's  ambassadors ;  they  should  not  be 
rude  and  careless  in  their  language  or  method.  But  the 
affectation  of  great  swelling  words  of  vanity  is  but  too 
like  the  proud  Gnostics,  whom  the  apostle  is  supposed  to 
reprove  for  this  evil,  Jude,  16.  This  is  to  darken  coun- 
sel by  words  without  knowledge,  Job,  38  :  2,  and  to 
amuse  poor  ignorant  souls,  and  nullify  the  design  of 
preaching :  for  every  thing  is  accounted  so  far  good,  as 
it  is  good  to  the  end  it  is  ordained  for.  A  sword  that 
has  a  hilt  of  gold  set  thick  with  diamonds  is  not  a 
good  sword  if  it  has  no  edge  to  cut,  or  wants  a  good 
back  to  support  the  stroke.  O  that  the  ministers  of 
Christ  would  choose  sound  rather  than  great  words,  such 
as  are  apt  to  pierce  the  heart  rather  than  such  as  tickle 
the  fancy ;  and  let  people  beware  of  furthering  the  de- 
sign of  Satan  against  their  souls,  in  putting  a  temptation 
upon  their  ministers  by  despising  plain  preaching.  The 
more  popular,  plain  and  intelligible  our  discourses  are, 
so  much  the  more  likely  they  are  to  be  successful.  That 
is  the  most  excellent  oratory  which  draws  men  to  Christ. 

(2.)  Satan  hinders  the  access  of  light  to  the  understand- 
ings of  men,  by  employing  their  minds  about  other  things 
while  they  are  attending  on  the  ordinances  of  God.  Thus 
he  tempted  the  Jews  :  "  And  they  come  unto  thee  as  the 
people  cometh,  and  they  sit  before  thee  as  my  people  ; 
and  they  hear  thy  words,  but  they  will  not  do  them  :  for 
with  their  mouth  they  show  much  love,  but  their  heart 
goeth  after  their  covetousness.  And  lo !  thou  art  unto 
them  as  a  very  lovely  song  of  one  that  hath  a  pleasant 
voice."  Ezek.  33  :  31,  32.  The  prophet's  voice  was  very 
pleasing  to  their  ears,  but  their  thoughts  were  wandering 


542  THE    METHOD    OF    GRACE.  (Ch.  34 

after  their  lusts  ;  their  hearts  were  full  of  earthly  projects. 

(3.)  Satan  hinders  the  access  of  light  to  the  understand- 
ings of  men,  by  raising  objections  to  the  word,  to  shake 
its  authority  and  hinder  the  assent  of  the  understanding 
to  it,  and  so  it  makes  no  more  impression  than  a  fable  or 
romance.  The  devil  has  persuaded  many  that  the  Gos- 
pel is  but  a  cunningly-devised  fable  ;  that  the  ministers 
must  say  something  to  get  a  living  ;  that  heaven  and  hell 
are  but  fancies,  or,  at  most,  things  of  great  uncertainty. 
Thus  the  door  of  the  soul  is  shut  against  truth.  And 
this  design  of  Satan  hath  prospered  the  more  in  this  ge- 
neration, by  the  corrupt  doctrines  of  seducing  spirits, 
which  have  overthrown  the  faith  of  some,  2  Tim.  2  :  18 ; 
and  partly  from  the  scandalous  lives  of  loose  and  vain 
professors,  by  which  the  Gospel  has  been  brought  into 
contempt. 

(4.)  Satan  hinders  the  access  of  light,  by  helping  er- 
roneous minds  to  draw  false  conclusions  from  the  pre- 
cious truths  of  the  Gospel ;  thereby  bringing  them  under 
contempt.  Thus  he  assists  the  errors  of  men's  minds 
about  the  doctrine  of  election  :  when  he  either  persuades 
them  that  it  is  an  unreasonable  doctrine  and  not  worthy 
of  credit,  that  God  should  choose  some  and  leave  others 
to  perish  ;  or  that,  if  there  be  any  certainty  in  the  doc- 
trine, then  men  may  throw  the  reins  upon  the  neck  of 
their  lusts  and  live  at  what  rate  they  list ;  for  they  argue 
that  if  God  has  chosen  them  to  salvation,  their  wicked- 
ness will  not  hinder  it;  and  if  he  has  appointed  them 
unto  wrath,  their  diligence  and  self-denial  cannot  prevent 
it.  Thus  the  doctrine  of  free  grace  is  by  the  like  sophis- 
try of  Satan  turned  into  lasciviousness.  If  grace  abound, 
say  some,  men  may  sin  the  more  freely ;  and  thus  the 
shoitness  of  our  time  upon  earth,  which  should  awaken 
men  to  diligence,  is  by  the  subtlety  of  Satan  turned  to  a 
contrary  purpose,  "Let  us  eat  and  drink,  for  to-morrow 
we  die." 


Ch.34.-)  BLINDING    POLICY    OF    SATAN  543 

(5.)  Satan  darkens  the  minds  of  men  1y  filling  them  with 
pride  and  self-conceit,  persuading  them  that  they  know 
all  these  things  already,  and  causing  them  to  contemn 
the  most  weighty  and  precious  truths  of  God  as  trite  and 
vulgar  notions.  The  word  cannot  be  received  without 
meekness  and  humility  of*  mind,  James,  1:21;  Psalm 
25  :  8,  9  ;  and  pride  is  the  nurse  of  ignorance.  1  Tim.  6  : 
4  ;  1  Cor.  8  :  7.  The  devil  is  aware  of  this,  and  there- 
fore cherishes  the  pride  of  men's  hearts  all  he  can.  And 
this  temptation  generally  prevails  wherever  it  meets  with 
a  knowing  head  matched  with  a  graceless,  unsanctified 
heart.  Thus  we  see  by  what  wiles  Satan  keeps  out  the 
light,  and  prevents  the  access  of  it  to  the  minds  of  men. 
But  if  he  fail  in  his  design  here,  and  truth  gets  into  the 
mind,  then, 

2.  He  labors  to  obstruct  the  operation  of  the  light ;  that 
though  it  shine  into  the  understanding,  it  may  be  im- 
prisoned there,  and  exert  no  converting  influence  upon 
the  will  and  affections :  and  this  design  he  promotes, 

(1.)  By  hastening  to  quench  convictions  and  nip  then* 
in  the  bud.  Satan  knows  how  dangerous  a  thing  it  is, 
and  destructive  to  his  interest,  to  suffer  convictions  to 
continue  long ;  and  therefore  it  is  said,  "  When  any  one 
heareth  the  word  of  the  kingdom,  and  understandeth  it 
not,  then  cometh  the  wicked  one  and  catcheth  away  that 
which  was  sown  in  his  heart."  Mat.  13  : 19.  Satan  is 
compared  in  this  scripture  to  the  fowls  of  the  air,  which 
pick  up  the  seed  before  it  take  root  in  the  earth.  The 
devil  is  very  jealous  of  this,  and  therefore  labors  all  he 
can  to  destroy  the  word  before  it  operates  upon  the 
heart;  which  he  does  sometimes  by  the  cares  of  the 
world,  and  sometimes  by  vain  companions,  who  ex- 
tinguish rising  convictions.  One  sinner  destroyeth  much 
good. 

(2.)  No  -sooner  does  the  god  of  this  world  observe  the 
light  of  truth  begin  to  operate  upon  the  heart,  but  he  ob- 


544  THE    METHOD    OP    GRACE.  (Ch.34. 

structs  the  design  by  procrastination  and  delay,  which  de- 
lude and  destroy  convinced  souls  ;  he  persuades  them  that 
if  they  will  alter  their  course,  it  will  be  time  enough  here- 
after, when  such  troubles  in  the  world  are  over;  if  he 
prevail  here,  it  is  a  thousand  to  one  but  the  work  fails. 
Tames,  1 :  1'J  :  14.  If  the  hearer  of  the  word  be  not  a 
doer,  that  is,  a  present  doer,  while  the  impressions  of  it 
are  fresh  upon  the  soul,  he  does  but  deceive  himself.  Foi 
it  is  with  the  heart  as  with  melted  wax ;  if  the  seal  be 
applied  to  it  at  once,  it  will  receive  a  fair  impression ; 
but  if  it  be  let  alone  for  a  little  while,  you  can  make  none 
at  all.  It  was  therefore  David's  great  care  and  wisdom  to 
set  about  the  work  of  religion  under  the  first  impulse  or 
vigorous  motion  of  his  heart  and  affections.  "  I  made 
haste,  and  delayed  not  to  keep  thy  commandments." 
Psalm  119  :  60.  Multitudes  of  souls  have  perished  by 
these  delays.  It  is  a  temptation  incident  to  all  under 
convictions,  especially  young  persons,  whom  the  devil 
persuades  that  it  were  no  better  than  madness  in  them  to 
deny  themselves  so  much  pleasure,  and  devote  their 
youthful  thoughts  to  such  a  melancholy  subject  as  religion.. 

(3.)  If  all  this  will  not  do,  but  convictions  still  continue 
to  get  ground  in  the  conscience,  then  he  endeavors  to 
fright  them  out  of  their  convictions,  by  representing  the 
inward  terrors  and  despair  into  which  they  are  about  to 
plunge  themselves,  and  that  henceforth  they  must  never 
expect  a  pleasant  day  or  comfortable  hour.  Thus  does 
the  god  of  this  world  blind  the  minds  of  them  that  be- 
lieve not,  both  by  hindering  the  access  of  light  to  the 
mind  and  the  influence  of  it  upon  the  heart. 

3.  There  is  yet  another  policy  of  Satan  to  keep  souls 
in  darkness,  that  is,  by  the  misapplication  of  truth ;  per- 
suading them  that,  whatever  they  read  or  hear  of  the 
misery  and  danger  of  unregenerate  persons  does  not  con- 
cern them,  but  the  more  profane  part  of  the  world  ;  and 
oy  this  policy  he  blinds  the  minds  of  moral  persons.  Thus 


Ch.  34.  BLINDING    POLICY    OF    SATAN.  546 

the  Pharisees  "  trusted  in  themselves  that  they  were 
righteous,  and  despised  others."  And  so  the  Laodiceans 
thought  themselves  rich,  and  increased  with  goods  ;  that 
is,  in  a  safe  and  good  condition.  There  are  divers  things 
improved  by  Satan  in  order  to  these  misapplications  of 
truth. 

(1.)  The  freedom  of  their  lives  from  the  gross  pollu- 
tions of  the  world.  "  All  these  things  have  I  kept  from 
my  youth  up."  Mat.  19  :  2(^  A  moral  course  of  life  is  a 
most  effectual  blind  before  many  a  man's  conscience. 

(2.)  It  is  the  policy  of  Satan  to  prevent  effectual  convic- 
tions by  convictions  that  have  been  ineffectual,  and  that 
are  vanished  away.  Thus  the  troubles  that  some  persons 
have  been  under  pass  for  their  conversion,  though  the 
temper  of  their  heart  be  the  same  it  was.  Their  ineffec- 
tual troubles  are  made  use  of  by  the  devil  to  blind  them 
to  the  true  knowledge  of  their  condition.  These  men 
can  speak  of  the  troubles  they  have  had  for  sin,  and  the 
tears  they  have  shed  for  it ;  whereby  thorough  conviction 
is  effectually  prevented. 

(3.)  Gifts  and  knowledge  are  improved  by  Satan 
against  the  true  knowledge  of  Jesus  Christ  and  our 
own  state  by  nature.  "  Thou  art  called  a  Jew,  and  rest- 
est  in  the  law,  and  makest  thy  boast  of  God,  and  know- 
est  his  will,  and  approves!  the  things  that  are  more  ex- 
cellent, being  instructed  out  of  the  law,  and  art  confi- 
dent that  thou  thyself  art  a  guide  to  the  blind."  Rom.  2  : 
17,  18.  And  this  is  the  temptation  and  delusion  of  in- 
telligent persons,  who  are  so  far  from  being  blind  in 
their  own  esteem,  that  they  account  themselves  the 
guides  of  the  blind.  Yet  who  blinder  than  such  men  1 

(4.)  External  reformation  is  improved  by  Satan  against 
tine  spiritual  reformation,  and  passes  for  conversion 
though  it  serves  only  to  strengthen  Satan's  power  in  the 
soul,  Matt.  12  : 44  ;  and  for  want  of  a  real  change  of 
heart  does  but  increase  a  man's  sin  and  misery  2  Pet.  2  : 


546  THE  METHOD  OP  GRACE.  (Ch.34 

20.  This  is  the  generation  that  is  pure  in  their  own  eyes, 
and  yet  are  not  washed  from  their  filthiness.  The  clean- 
ness of  their  hands  blinds  them  in  discovering  the  foul- 
ness of  their  hearts. 

(5.)  The  policy  of  Satan  improves  diligence  in  some 
duties,  against  the  conviction  of  neglect  in  others :  the 
external  duties  of  religion,  as  hearing,  praying,  fasting, 
against  the  great  internal  duties  of  repenting  and  believ 
ing.  "  They  seek  me  daily,  and  delight  to  know  my 
ways,  as  a  nation  that  did  righteousness  and  forsook  not 
the  ordinance  of  their  God :  they  ask  of  me  the  ordinan- 
ces of  justice  ;  they  take  delight  in  approaching  to  God. 
Wherefore  have  we  fasted,  say  they,  and  thou  seest  not  1 
Wherefore  have  we  afflicted  our  souls,  and  thou  takest 
no  knowledge  ?"  Isa,  58  :  2,  3.  Thus  duty  is  improved 
against  duty,  the  externals  against  internals  of  religion, 
and  multitudes  are  blinded  this  way. 

(6.)  The  policy  of  Satan  improves  zeal  against  zeal, 
and  thereby  blinds  a  great  part  of  the  world  :  he  allows 
men  to  be  zealous  against  a  false  religion,  if  thereby  he 
may  prevent  them  from  being  zealous  in  the  true.  He 
diverts  their  zeal  against  their  own  sins,  by  directing  it 
against  other  men's.  Thus  Paul  was  once  blinded  by  his 
zeal  for  the  law  Acts,  22  :  3.  And  many  men  now  satis- 
fy themselves  in  their  zeal  against  the  corruptions  of 
God's  worship  and  the  superstitions  of  others,  who  never 
felt  the  power  of  true  religion  upon  their  own  hearts  ;  a 
dangerous  blind  of  Satan. 

(7.)  The  policy  of  Satan  improves  the  respect  men  have 
for  the  people  of  God  against  their  great  duty  and  inter- 
est to  become  such  themselves.  "  Thou  hast  a  name  that 
thou  livest,and  thou  art  dead."  Rev.  3:1.  It  is  enough  for 
many  men  to  obtain  acceptance  among  the  saints,  though 
they  are  not  of  their  number.  The  good  opinion  of  others 
confirms  their  good  opinion  of  themselves. 

(8  )  The  policy  of  Satan  improves  soundness  of  judg 


Ch.  34.)  BLINDING    POLICY    OF    SATAN  547 

ment  against  soundness  of  heart.  An  orthodox  head 
against  an  orthodox  heart  and  life ;  dogmatical  faith 
against  justifying  faith.  This  was  the  case  of  them  be- 
fore mentioned.  Rom.  2  :  18,  19.  Men  satisfy  them- 
selves that  they  have  a  sound  understanding,  though,  at 
the  same  time,  they  have  a  very  rotten  heart.  It  is 
enough  for  them  that  their  heads  are  regular,  though 
their  hearts  and  lives  be  very  irregular. 

(9.)  The  policy  of  Satan  blinds  us  by  the  blessings  of 
Providence,  that  we  may  not  discern  the  want  of  spiritual 
blessings :  persuading  men  that  the  smiles  of  Providence 
in  their  worldly  prosperity  are  good  evidences  of  the 
love  of  God  to  their  souls,  not  at  all  discerning  how  the 
prosperity  of  fools  destroys  them,  and  that  riches  are 
given  often  to  the  hurt  of  the  owners  thereof. 

(10.)  The  policy  of  Satan  improves  false  and  unground- 
ed comfort  under  the  word,  against  the  real  grounds  of 
comfort  arising  from  the  soul's  interest  in  Christ.  Thus 
many  men  finding  comfort  in  the  promises,  are  so  blind- 
ed thereby  as  never  to  look  after  union  with  Christ,  the 
only  solid  ground  of  all  comfort.  Heb.  6  :  19. 

Thus  you  see  how  the  god  of  this  world  blinds  the 
minds  of  them  that  believe  not,  and  how  the  Gospel  is 
hid  to  them  that  are  lost. 


548  THE    METHOD    OP    GRACE.  (Ch  35 

CHAPTER  XXXV. 
SATAN'S  BLINDING  THE  CAUSE  OF  UNBELIEF — CONTINUED. 

But  if  our  Gospel  be  kid,  it  is  hid  to  them  that  are  lost:  in 
whom  the  god  of  this  world  hath  blinded  the  minds  of  them 
which  believe  not,  lest  tlie  light  of  the  glorious  Gospel  of 
Christ,  who  is  the  image  of  God,  should  sliine  unto  them. 
2  Cor.  4  :  3,  4. 

In  the  previous  discourse  we  have  drawn  from  these 
words  the  doctrine,  that  the  understandings  of  unbelievers 
ate  blinded  by  Satan  to  their  everlasting  perdition;  and 
have  shown  what  blinding  the  mind,  or  hiding  the  Gos- 
pel from  it  is ;  that  the  minds  of  many  are  thus  blind- 
ed and  the  Gospel  hidden  from  them ;  and  what  policies 
Satan  uses  to  blind  the  minds  of  men,  even  in  the  clear- 
est light  of  the  Gospel.  It  remains  that  I  show, 

IV.     THE     DREADFUL     NATURE     OF     THIS     JUDGMENT     OP 

GOD  UPON  THE  SOULS  OF  MEN.  There  are  many  judg- 
ments of  God  inflicted  upon  men,  but  none  are  so  dread- 
ful as  those  spiritual  judgments  which  God  inflicts  imme< 
diately  upon  the  soul ;  and  among  spiritual  judgments, 
none  are  more  dreadful  in  their  nature  and  consequences 
than  this  of  spiritual  blindness  ;  which  will  appear  by 
considering, 

1.  The  subject  of  this  judgment,  which  is  the  soul,  and 
the  principal  power  of  the  soul,  the  understanding.  The 
soul  is  the  most  precious  part  of  man,  the  understanding  is 
the  noblest  power  of  the  soul ;  it  is  to  the  soul  what  the 
eye  is  to  the  body,  the  directive  faculty.  The  loss  of  the 
eyes  is  a  sore  loss,  we  lose  a  great  part  of  our  comfort  by 
it.  Yet  such  an  affliction  is  but  a  trifle  to  this.  If  our 
bodily  eyes  be  blinded,  we  cannot  see  the  sun  ;  but  if  our 
spiritual  eye  be  blinded,  we  cannot  see  God,  but  wander 
in  the  paths  of  sin.  1  John,  2  :  11.  We  are  led  blindfold 


Ch.  35.)  BLINDING    POLICY    OF    SATAN.  549 

to  hell  by  Satan,  as  the  Syrians  were  in  Samaria,  2  Kings 
6  :  19,  20.  And  our  eyes,  like  theirs,  will  be  opened  to 
see  our  misery  when  it  is  too  late.  The  light  of  the  body 
is  the  eye  :  if  therefore  thine  eye  be  single,  thy  whole 
body  shall  be  full  of  light.  But  if  thine  eye  be  evil,  thy 
whole  body  shall  be  full  of  darkness.  If  therefore  the  light 
that  is  in  thee  be  darkness,  how  great  is  that  darkness  ! 
Matt.  6  :  22,  23.  By  the  eye  he  means  the  judgment,  the 
understanding,  which  is  the  seat  for  principles,  the  treasury 
of  the  rules  of  practice,  according  to  which  a  man's  life  is 
formed.  If  therefore  that  power  of  the  soul  be  darkened, 
how  great  must  that  darkness  be  ;  for  now  the  blind  lead 
the  blind.  The  judgment  misguides  the  affections.  O 
what  a  sad  thing  that  the  devil  should  lead  that  which 
leads  thee  !  That  he  should  sit  at  the  helm  and  steer 
thy  course  to  damnation  !  The  blinding  of  this  noble 
faculty  precipitates  the  soul  into  the  most  dangerous 
courses  ;  persecution,  by  this  means,  seems  to  be  zeal 
for  God.  They  that  persecute  you  shall  think  that  they 
do  God  service.  John,  16  :  2.  Paul  once  thought  verily 
with  himself,  that  he  ought  to  do  many  things  contrary 
to  the  name  of  Jesus  of  Nazareth.  Acts,  26  :  9.  He 
thought  he  pleased  God  when  he  was  imprisoning  and 
persecuting  his  people,  as  many  do  at  this  day  ;  it  will 
make  a  man  sin  conscientiously,  which  is  a  very  danger- 
ous way  of  sinning,  and  difficult  to  be  reclaimed. 

2.  It  is  a  dreadful  judgment,  if  we  consider  the  object 
about  which  the  understanding  is  blinded,  which  is  Jesus 
Christ,  and  union  with  him  ;  regeneration,  and  its  nature 
and  necessity.  A  man  may  have  knowledge  in  things 
natural  and  moral,  but  spiritual  things  are  hidden  from 
his  eyes.  Yea,  a  man  may  know  spiritual  things  in  a  na- 
tural way,  but  he  cannot  discern  them  spiritually ;  this  is 
a  sore  judgment,  and  greatly  to  be  bewailed.  "  Thou 
hast  hid  these  things  from  the  wise  and  prudent,  and 
hast  revealed  them  unto  babes."  Mat.  11 :  25.  Learned 


550  THE    METHOD    OF    GRACE.  (Ch.  35. 

men  are  often  ignorant  of  the  things  which  babes  in 
Christ  understand.  They  are  prudent  in  the  management 
of  earthly  affairs ;  but  to  save  their  souls  they  have  no 
knowledge.  They  may  be  able  to  dispute  of  every  thing 
investigable  by  the  light  of  nature ;  yea,  to  defend  the 
doctrines  of  Christ  against  his  adversaries  successfully, 
and  yet  be  blind  in  the  great  mystery  of  regeneration. 
The  literal  knowledge  of  Jesus  Christ  shines  clearly  in 
our  understanding :  we  are  only  blinded  about  the  things 
which  should  give  us  saving  interest  in  him,  about  the 
effectual  application  of  Christ  to  our  own  souls. 

3.  The  dreadful  nature  of  this  spiritual  blindness  far- 
ther appears  from  the  season  in  which  it  befalls  men,  which 
is  the  very  time  of  God's  patience,  and  the  only  oppor- 
tunity they  have  for  salvation ;   after  these  opportunities 
are  over,  their  eyes  will  be  opened  to  see  their  misery, 
but,  alas,  too  late.    Upon  this  account  Christ  shed  those 
tears    over   Jerusalem,    Luke,  19  :  42,    "  If  thou  hadst 
known,  even  thou,  at  least  in  this  thy  day,  the  things  which 
belong  to  thy  peace ;  but  now  they  are  hid  from  thine 
eyes" — now  the  season  of  grace  is  gone.    Opportunities 
are  the  golden  spots  of  time,  and  there  is  much  time  in  a 
short  opportunity  as  there  are  many  pieces  of  silver  in 
one  piece  of  gold.     Time  signifies  nothing  when  oppor- 
tunities are  gone ;  to  be  blinded  in  the  very  season  of 
salvation  is  the  judgment  of  all  judgments,  the  greatest 
misery  incident  to  man ;  to  have  our  eyes  opened  when 
the  season   of  salvation  is  past  is  but  an  aggravation  of 
misery.    They  whose  eyes  are  not  opened  graciously  in 
this  world  to  see  their  disease  and  the  remedy  in  Christ, 
shall  have  their  eyes  opened  judicially  in  the  world  to 
come,  to  see  their  disease,  without  any  remedy.    If  God 
open  them  now,  it  is  by  way  of  prevention ;  if  they  be 
not  opened  till  then,  it  will  produce  desperation. 

4.  The  horrible  nature  of  this  judgment  farther  appears 
from  the  exceeding   difficulty  of  curing  it,  especially  in 


ni.35.)  BLINDING    POLICY    OF    SATAN.  551 

men  of  excellent  natural  endowments.  "  And  some  of 
the  Pharisees  which  were  with  him  heard  these  words, 
and  said  unto  him,  Are  we  blind  also  I  Jesus  said  unto 
them,  If  ye  were  blind,  ye  should  have  no  sin  :  but  now 
ye  say,  We  see  :  therefore  your  sin  remaineth,"  John, 
9  :  40,  41 ;  as  if  he  had  said,  the  pride  and  conceit  of 
your  heart  add  obstinacy  and  incurableness  to  your  blind- 
ness. These  are  "  the  blind  people  that  have  eyes." 
Isa.  43  :  8.  In  seeing  they  see  not.  The  conviction  of 
such  men  is  next  to  an  impossibility. 

5.  The  design  and  end  of  this  blindness  under  the  Gos- 
pel is  most  dreadful  :  so  says  my  text,  "  The  god  of  this 
world  hath  blinded  the  minds  of  them  which  believe  not, 
lest  the  light  of  the  glorious  Gospel  of  Christ,  who  is  the 
image  of  God,  should  shine  unto  them."  Answerable 
whereunto  are  those  words,  "  Make  the  heart  of  this 
people  fat,  and  make  their  ears  heavy,  and  shut  their  eyes ; 
lest  they  see  with  their  eyes,  and  hear  with  their  ears, 
and  understand  with  their  heart,  and  convert,  and  be 
healed."  Isaiah,  6  :  10.  So  that  it  is  plain,  this  blinding 
is  a  prelude  to  damnation,  as  the  covering  of  Haman's 
face  was  to  his  destruction.  When  the  Lord  has  no  pur- 
pose of  mercy  to  a  man's  soul,  many  occasions  of  blind- 
ness befall  him,  which  Satan  improves  to  his  eternal  ruin  ; 
among  which  fatal  occasions,  blind  guides,  arid  scandalous 
professors  are  none  of  the  least ;  they  shall  have  minis- 
ters suitable  to  their  desires,  who  shall  speak  smooth 
things  :  "  If  a  man  walking  in  tKe  spirit  of  falsehood  do 
lie,  saying,  I  will  prophesy  to  thee  of  wine  and  strong 
drink,  he  shall  even  be  the  prophet  of  this  people."  Mi- 
cah,  2  :  11.  And  the  falls  of  professors  shall  do  the  devil 
not  a  little  service  in  this  fatal  design.  "  Wo  unto  the 
world  because  of  offences."  Mat.  18  :  7.  This  shall  blind 
and  harden  them  to  purpose. 

Thus  you  see  what  a  dreadful  judgment  this  is,  which 
cuts  off  all  the  present  comforts  of  Christ  and  religion, 


552  THE  METHOD  OP  GRACE.  (Ch.  35 

takes  away  restraint  from  sin,  and  makes  way  for  final 
ruin.  A  far  greater  judgment  it  is  than  the  greatest  ca- 
lamity which  can  befall  us  in  the  world.  If  our  names 
suffer  by  reproaches,  our  bodies  by  painful  diseases,  our 
estates  by  the  greatest  losses ;  if  God  strike  every  com- 
fort we  have  in  this  world  dead  by  affliction  ;  all  is  no- 
thing, compared  with  this  blinding  judgment  of  God 
upon  the  soul.  Such  afflictions  may  come  from  the  ten- 
der love  of  God  to  us,  Heb.  ]  2  :  6  ;  but  this  is  the  effect 
of  his  wrath  ;  they  may  cleanse  away  sin,  Isa.  27  :  9,  but 
this  increases  it ;  they  often  prove  occasions  of  conver- 
sion, Job,  36  :  8,  9  ;  but  this  is  the  great  obstruction  to  it. 

INFERENCE  1.  If  the  unbelieving  world  be  so  blinded 
by  the  god  of  this  world,  how  little  should  we  value  its 
censures  and  slanders.  Certainly  they  should  move  only 
pity  in  the  soul  :  if  their  eyes  were  opened  their  mouths 
would  be  shut.  They  would  never  traduce  religion  and 
the  sincere  profession  of  it  as  they  do,  if  Satan  had  not 
blinded  their  minds  :  they  speak  evil  of  the  things  they 
know  not ;  their  reproaches,  which  they  let  fly  so  freely, 
are  but  so  many  arrows  shot  by  the  blind  man's  bow, 
which  only  stick  in  our  clothes,  and  can  do  us  no  hurt, 
except  we  thrust  them  onward  by  our  own  discontent  to 
the  wounding  of  our  spirits.  "  I  could  almost  be  proud 
(said  Luther,)  that  I  have  got  an  ill  name  among  the  worst 
of  men."  Beware,  Christian,  that  you  give  them  no  occa- 
sion to  blaspheme  the  name  of  your  God, — and  then  never 
trouble  yourselves,  however  they  reproach  you.  Should 
such  men  speak  well  of  us,  we  might  suspect  ourselves 
of  some  iniquity  administering  to  them  the  occasion  of  it. 

2.  How  absurd  and  dangerous  must  it  be  for  Christians 
to  follow  the  example  of  the  Hind  world  ?  Let  the  blind 
follow  the  blind,  but  let  not  those  whom  God  has  en- 
lightened do  so.  Christians,  let  not  those  lead  you  who 
are  led  blindfold  by  the  devil  themselves.  The  holiness 
and  heavenliness  of  Christians  was  wont  to  set  the  world 


Cli.35.)  BLINDING    POLICY    OF    SATAN.  553 

wondering  that  they  would  not  run  with  them  into  the 
same  excess  of  riot.  1  Pet.  4  :  4.  But  since  God  has 
showed  you  the  dangerous  courses  they  walk  in,  it  would 
be  the  greatest  wonder  of  all  if  you  should  be  the  com- 
'  panion  of  such  men  and  imitate  their  example.  Chris- 
tian, as  humble  and  lowly  thoughts  as  thou  hast  of  thy- 
self, I  would  have  thee  think  thyself  too  good  to  be  the 
associate  of  such  men.  If  they  will  walk  with  you  in  tbs 
way  of  holiness,  let  them  come  and  welcome  ;  receive 
them  and  be  glad  of  their  company  ;  but  beware  you 
walk  not  in  their  paths,  lest  they  be  a  snare  to  you.  Did 
they  see  the  end  of  their  way,  they  would  never  walk  in 
it  themselves ;  why  then  will  you  who  do  see  it  walk 
with  them  ? 

3.  If  this  be  so,  Let  Christians  be  circumspect  in  their 
walk,  lest  tJiey  lay  a  stumbling-btock  before  tlie  blind.    It 
is  a  great  sin  to  do  so  in  a  literal  sense.  Lev.  19  : 14 
And  a  far  greater  to  do  it  in  a  metaphorical  sense.    It  is 
the  express  will  of  God,  "  that  no  man  put  a  stumbling- 
block  or  an  occasion  to  fall  in  his  brother's  way/'  Rom. 
14  :  13.    O  professors,  look  to  your  steps,  the  devil  de- 
sires to  make  use  of  you  for  such  purposes.     The  sins 
of  thousands,  who  make  no  profession  of  godliness,  will 
never  so  fit  his  purpose  for  the  blinding  of  men's  eyes 
as  the   least  failing  of  yours  will  do.     The   living  bird 
makes  the  best  lure  to  draw  others  into  the  net :  the 
grossest  wickedness  of  profane  sinners  passes  away  in 
silence,  but  all  the  neighborhood  will  ring  with  your  mis- 
conduct.    "  A  righteous  man   falling  down    before   the 
wicked,  is  as  a  troubled  fountain  and  a  corrupt  spring." 
Prov.  25  :  26.    The  scandalous  falls  of  good  men  are  like 
a  bag  of  poison  cast  into  the  spring  from  whence   the 
whole  town  is  supplied   with  water.    You  little   know 
what  mischief  you  do,  and  how  many  sinners  may  there- 
Dy  fall  into  hell. 

4.  How  dangerous  is  zeal  in  a  wicked  man  !    It  is  like 

Method  of  Grac«.  2  4 


554  THE  METHOD  OF  GRACE. 

a  sword  in  a  blind  man's  hand,  or  high  mettle  in  a  blind 
horse.  How  much  has  the  church  of  God  suffered  on 
this  account,  and  suffers  at  this  day  :  the  world  has  ever 
been  full  of  blind  zeal,  which,  like  a  hurricane,  overturn* 
all  that  stands  in  its  way,  yea,  makes  a  man  a  conscien-  * 
tious  persecutor.  I  confess  it  is  better  for  the  persecuto; 
if  he  do  it  ignorantly,  because  ignorance  leaves  him  in  3 
capacity  for  mercy,  and  sets  him  a  degree  lower  than  the 
malicious,  enlightened  persecutor,  1  Tim.  1:13;  else  i( 
were  the  dreadful  case  described  in  Heb.  10 :  38,  39, 
But  yet  these  are  the  fierce  and  dreadful  enemies  of  the 
church  of  God.  John,  16  :  2.  Such  a  man  was  Paul,  a 
devout  persecutor,  and  such  persecution  God  afterwards 
suffered  to  befall  himself:  "But  the  Jews  stirred  up  de- 
vout and  honorable  women,  and  the  chief  men  of  the 
city,  and  raised  persecution  against  Paul  and  Barnabas, 
and  expelled  them  out  of  their  coasts."  Acts,  13  :  50.  An 
erroneous  conscience  binds,  as  well  as  an  informed  con- 
science ;  and  wherever  God  gives  such  men  opportunity 
to  vent  the  rage  of  their  hearts  upon  his  people,  they  will 
do  it  to  purpose.  With  other  men  Gamaliel's  counsel 
may  have  influence,  and  they  may  be  afraid  lest  they  be 
found  fighters  against  God ;  but  blind  zeal  spurs  on,  and 
says  as  Jehu  did,  "  Come,  see  my  zeal  for  the  Lord  of 
Hosts."  O  sinners,  be  sure  of  your  mark  before  you  dis- 
charge your  arrows.  If  you  shoot  at  a  wicked  man,  as 
you  suppose  him,  and  God  finds  one  of  his  dear  children 
wounded  or  destroyed,  what  account  will  you  give  to 
God  when  you  shall  come  before  his  judgment-seat  ] 

5.  To  those  wJio  are  still  blinded  by  the  god  of  this  world, 
to  whom  the  Lord  has  not  given  eyes  to  see  their  misery 
in  themselves,  or  their  remedy  in  Christ,  so  as  to  make 
an  effectual  application  of  him  to  their  own  souls — to  all 
such  my  counsel  is, 

Labor  to  get  a  deep  sense  of  the  misery  of  such  a  con- 
dition ;  for  till  you  are  awakened  by  conviction  you  can 


Ch.  35.)  BLINDING    POLICY    OF    SATAN.  65/« 

never  be  healed.  O  that  you  did  but  know  the  difference 
between  common  and  saving  light ;  the  want  of  this  keeps 
you  in  darkness  :  you  think,  because  you  know  the  same 
things  that  sanctified  men  do,  there  is  no  difference  be- 
tween their  knowledge  and  yours ;  and  are  therefore 
ready  to  say  to  them,  as  Job  to  his  friends,  "  Lo,  mine 
eye  hath  seen  all  this,  mine  ear  hath  heard  and  under- 
stood it :  what  ye  know,  the  same  do  I  know  also ;  I  am 
not  inferior  unto  you."  Job,  13  :  1,  2.  But  O  that  you 
were  convinced  that  your  knowledge  vastly  differs  from 
the  knowledge  of  believers.  Though  you  know  the  same 
things  that  they  do,  it  is  a  knowledge  of  another  kind  and 
nature.  You  know  spiritual  things  merely  by  the  light 
of  reason  assisted  by  the  common  light  of  the  Gospel ; 
they  know  the  same  things  by  spiritual  illumination,  and 
in  an  experimental  way.  They  "  have  an  unction  from 
the  holy  One,  and  know  all  things."  1  John,  2  :  20.  Then 
knowledge  is  practical,  yours  is  idle.  They  are  working 
out  their  salvation  by  the  light  which  God  has  given 
them.  Psalm  111  :  10.  Their  knowledge  of  God  and 
Christ  produces  the  fruits  of  faith,  obedience  and  hea- 
venly-mindedness  in  them :  it  has  no  such  fruits  in 
you ;  whatever  light  there  is  in  your  understandings, 
it  makes  no  alteration  in  your  hearts.  Their  light 
brings  them  to  heaven.  John,  17:3.  Yours  shall  be 
blown  out  by  death,  1  Cor.  13  :  8,  and  you  left  in  eter- 
nal darkness,  except  your  eyes  be  opened  seasonably 
by  the  anointing  of  the  Holy  Ghost.  Conviction  is  a 
great  part  of  your  cure. 

Labor  also  to  get  a  remedy  for  this  dangerous  disease 
of  your  minds  :  "  Awake  to  righteousness,  and  sin  not  ; 
for  some  have  not  the  knowledge  of  God  :  I  speak  this 
to  your  shame."  1  Cor.  15  :  34.  These  things  give  you 
encouragement,  though  it  is  a  sore  judgment  that  lies 
upon  you,  and  difficult  to  be  removed  :  yet  remember 
Jesus  Christ  is  commissioned  to  open  the  blind  eyes,  Isa 


556  THE  METHOu  OP  GRACE.  (Ch.30 

42  :  6,  7 ;  and  this  excellent  Physician  advises  for  nis  pa- 
tients, "  Anoint  thine  eyes  with  eye-salve,  that  thou 
mayest  see."  Rev.  3  :  18.  The  most  enlightened  chris 
tians  were  once  as  blind  in  spiritual  things  as  you  are. 
and  Christ  has  cured  them.  "  Ye  were  sometimes  dark 
ness,  but  now  are  ye  light  in  the  Lord."  Eph.  5  : 8.  At- 
tend therefore  on  the  ordinances  of  the  Gospel  diligent- 
ly; they  are  God's  instruments  by  which  he  enlightens 
the  eyes  of  men's  understandings.  Acts,  26 :  18.  And 
if  you  would  have  your  eyes  opened,  allow  yourselves 
time  to  ponder  and  consider  what  you  hear.  Meditation 
is  a  very  enlightening  duty :  above  all,  cry  to  the  Lord 
Jesus  Christ,  as  that  poor  man  did,  Lord,  that  mine  eyes 
may  be  opened,  that  I  may  receive  tny  sight.  Say,  Lord, 
this  is  my  disease  and  danger,  that  in  seeing  I  see  not. 
Others  see  natural  things  in  a  spiritual  way,  whilst  I  see 
spiritual  things  only  in  a  natural  way.  Their  light  is 
operative  upon  their  hearts,  mine  is  but  a  speculative 
religion,  which  brings  forth  no  fruit  of  holiness.  Their 
knowledge  sets  them  at  work  in  duties  of  obedience ; 
mine  only  leads  me  to  talk  of  those  things  which  my 
heart  never  felt.  Lord,  open  mine  eyes  and  make  me  to 
see  out  of  this  obscurity :  all  the  light  that  is  in  me  is 
but  darkness.  O  Lord,  enlighten  my  darkness,  enlighten 
mine  eyes,  lest  I  sleep  the  sleep  of  death. 

6.  Let  there  be  a  word  of  counsel  to  such  as  once  were 
blind,  but  do  now  see. 

I  beseech  you,  bless  God  for  the  least  degree  of  spi- 
ritual illumination.  "  Truly  light  is  sweet,  and  a  pleasant 
thing  it  is  for  the  eyes  to  behold  the  sun."  Eccles.  11:7. 
.But  O  how  sweet  is  spiritual  light !  and  what  a  pleasant 
thing  to  behold  the  Sun  of  righteousness  !  Blessed  are 
your  eyes,  for  they  see.  God  has  brought  you  out  of 
darkness  into  marvellous  light.  And  marvellous  indeed 
it  must  be,  when  you  consider  how  many  wise  and  pru- 
dent men  are  under  the  power  of  spiritual  darkness, 


Ch.  35.)  CONCLUSION.  557 

whilst  such  babes  as  you  are  enlightened.    It  greatly  af- 
fected the  heart  of  Christ;  let  it  affect  yours  also. 

Labor  to  get  a  clearer  sight  of  spiritual  things  every  day 
For  all  spiritual  light  increases  like  the  sun,  which  shineth 
more  and  more  unto  the  perfect  day.  Prov.  4  :  18.  If  a 
little  spiritual  light  be  so  comfortable,  what  would  more 
be  ?  The  wisdom  of  God  is  manifold  wisdom.  Eph.  3  : 
10.  The  best  see  but  little  of  it.  Labor  therefore  to  know 
spiritual  things  more  extensively  and  experimentally 
Phil.  3  :  8,  9.  Be  still  increasing  in  the  knowledge  of  God. 

Walk  as  men  whose  eyes  are  opened.  Once  ye  were 
in  darkness,  now  are  ye  light  in  the  Lord  ;  walk  as  chil- 
dren of  the  light,  Eph.  5  :  8,  else  your  light  will  but  ag- 
gravate your  sin.  Remember  how  it  displeased  God,  that 
Solomon's  heart  was  turned  from  the  Lord  God  of  Israel, 
who  appeared  to  him  twice.  1  Kings,  11:9.  Remember 
how  angry  God  was  with  the  heathen  for  abusing  the 
light  of  nature*  Rom.  1 :  21.  .How  much  more  evil  is  it 
in  you  to  abuse  the  most  precious  light  that  shines  in  the 
world  1  and  what  mischievous  effects  the  abuse  of  youi 
light  will  have  upon  this  blind  world "?  It  was  a  severe 
rebuke  given  by  an  atheist  to  a  good  man,  who  asked 
him  how  he  could  satisfy  his  conscience  to  live  as  he  did ; 
nay  rather,  said  the  atheist,  I  wonder  how  you  can  satis- 
fy yourself  to  live  as  you  do ;  for  did  I  believe  as  you  do, 
that  there  is  such  a  Christ  and  glory  as  you  believe  there 
are,  I  would  pray  and  live  differently  from  what  you  do. 


CONCLUSION, 

And  now,  reader,  in  all  my  discourses  of  the  method 
of  Christ  in  purchasing  the  great  salvation  for  us,  and  the 
way  of  the  Spirit  in  applying  it  to  God's  elect ;  thou  hast 
two  wonders  before  thine  eyes,  either  of  which  may  as- 
tonish  thy  soul. 


558  THE  METHOD  OF  GRACE.  (Ch.  3d. 

1.  Behold  the  riches  of  the  mercy  of  God  in  preparing 
suck  a  remedy  as  this  for  lost  'man.     This  is  that  which 
is  called  The  great  mystery  of  godliness  ;   1  Tim.  3  :  16  ; 
that  mystery  which  the  prophets  inquired  diligently  after, 
yea,  which  the  angels  desire  to  look  into.  1  Pet.  1:10, 
12.    In  this  glorious  mystery  of  redemption  that  mani- 
fold wisdom  of  God,  or  that  wisdom  which  has  such  ad- 
mirable  variety    in    it,    is    illustriously   displayed.   Eph. 
3  :  10.    Yea,  the  contrivance  of  our  redemption  is   the 
most  glorious  display  of  divine  love  that  ever  was  made, 
or  can  be  made  to  the  children  of  men ;  for  so  the  apos- 
tle must  be  understood,  when  he  says,  God  has  set  forth, 
or  presented  his  love  to  man  in  the  most  engaging  man- 
ner, in  a  way  that  commends  it  beyond  all  comparison  to 
the  acceptance  of  men.  Rom.  5  :  8.    "  This  is  a  faithful 
saying,  and  worthy  of  all  acceptation,  that  Christ  Jesus 
came  into  the  world  to  save  sinners."   1  Tim.  1  : 15.    It 
might  be  expected  that  when  this  glorious  mystery  should 
be  published  by  the  Gospel  in   the  ears  of  sinners,  all 
eyes  should  be  withdrawn  from  other  objects  and  fixed 
with  admiration  upon  Christ,  all  hearts  should  be  ravished 
with  these  glad  tidings  ;  and  every  man  pressing  to  Christ 
with  the  greatest  zeal  and  diligence.    But  behold,  instead 
thereof, 

2.  The  desperate  wickedness  of  the  world  in  rejecting 
the  only  remedy  prepared  for  them.     This  was  long  since 
foretold  by  the  prophet.     "  He  is  despised  and  rejected 
of  men;   a  man  of  sorrows,   and  acquainted  with  grief: 
and  we  hid  our  faces  from  him  ;  he  was  despised,  and 
we  esteemed  him  not."  Isa.  53  :  3.     His  mean  appear- 
ance, which  should  have  endeared  him  beyond   all  esti- 
mation to  the  souls  of  men,  since  it  was  for  their  sakes 
that  he  emptied  himself  of  all  his  glory,  lays  him  under 
contempt;  he  is   looked  on  as  the  very  offcast  of  men. 
When  his   love  to  man  had  emptied  him  of  his  riches, 
the  wickedness  of  men  loaded  him  with  contempt,  and  as 


Ch.35)  CONCLUSION.  559 

prophesied  of  him,  so  it  was,  and  at  this  day  is  sadly 
verified  all  the  world  over ;  for  the  pagan  world  have  no 
knowledge  of  him,  they  are  lost  in  darkness.  God  has 
suffered  them  to  walk  in  their  own  ways.  Acts,  14  :  16. 
The  Mahometans  who  overspread  so  great  a  part  of  the 
world  reject  him,  and  instead  of  the  blessed  Gospel, 
which  they  hiss  at  with  abhorrence,  embrace  the  blas- 
phemous and  ridiculous  Koran,  which  they  confidently  af- 
firm came  down  from  God,  calling  all  christians  Infidels. 
The  Jews  reject  him  with  abhorrence,  and  in  a  blind  zeal 
for  Moses,  blaspheme  him  as  an  impostor.  "  He  came 
to  his  own,  and  his  own  received  him  not."  John,  1:11. 
Nay,  the  great  part  of  what  is  called  the  Christian  world 
reject  him  ;  those  that  are  called  after  his  name  will  not 
submit  to  his  government.  The  nobles  of  the  world  think 
themselves  dishonored  by  submitting  their  necks  to  his 
yoke.  The  sensualists  of  the  world  will  not  deny  their 
lusts,  or  forsake  their  pleasures,  for  all  the  treasures  of 
righteousness,  life  and  peace  which  his  blood  has  pur- 
chased. Worldlings  prefer  the  dross  of  the  world  before 
him  ;  and  few  among  those  who  profess  Christianity  love 
the  Lord  Jesus  in  sincerity.  The  only  reason  why  they 
are  called  christians  is,  because,  by  the  kindness  of  provi- 
dence, they  were  born  and  educated  in  a  country  where 
Christianity  is  professed. 

Now,  reader,  let  me  tell  thee,  that  if  ever  God  send 
forth  his  law  and  thine  own  conscience  to  arrest  thee  for 
thy  sins,  if  thou  find  thyself  dragged  away  by  them  to- 
wards that  prison  from  whence  none  return,  and  that  in 
this  unspeakable  distress  Jesus  Christ  manifests  himself 
to  thy  soul,  and  opens  thy  heart  to  receive  him,  and  be- 
comes thy  surety  with  God,  and  cancels  all  thy  obligations, 
thou  wilt  love  him  at  another  rate  than  others  do  ;  his 
blood  will  run  deeper  in  thine  eyes  than  it  doth  in  the 
shallow  apprehensions  of  the  world  ;  he  will  be  alto 
getho  lovely,  and  thou  wilt  account  all  thing's  but  dung 


560  THE  METHOD  OF  GRACE.  (Ch.  35 

and  dross  in  comparison  of  the  excellence  of  Jesus  Christ 
t^y  Lord.  To  work  thy  heart  to  this  frame  these  things 
are  written,  which  the  Lord  prosper  upon  thy  soul,  by 
,he  blessing  of  his  good  Spirit  upon  thee. 

Blessed  be  God  for  Jesus  Christ  I 


PUBLICATIONS 

OF    THE 

AMERICAN   TEACT   SOCIETY. 


A  SET  OF  THE  SOCIETY'S  PUBLICATIONS,  $50. 

The  three  following  Libraries,  with  twelve  volumes  of  the  series 
'of  Tracts,  new  edition  illustrated,  Gallaudet's  Scripture  Biography, 
and  numerous  other  works,  including  volumes  of  the  Children's  Series 
and  Pocket  Manuals,  form  a  set  of  the  Society's  publications  in  Eng- 
lish, comprising  nearly  200  volumes,  sold  at  $50. 

RELIGIOUS  LIBRARY,  24  VOLS.,  $10. 


1  Flavel's  Fountain  of  Life. 

2  Flavel's  Method  of  Grace. 

3  Flavel's  Christ  Knocking  at  the  Door. 

4  Baxter's  Saints'  Rest. 

5  Baxter's  Reformed  Pastor. 

6  Riches  of  Bunyan. 

'  7  Owen  on  Forgiveness  of  Sin,  or  Psalm 
130. 

8  Bishop  Hall's  Scripture  History. 

9  Bishop  Hopkins  on  the  Ten  Command- 

ments. 

10  Venn's  Complete  Duty  of  Man. 

11  President  Edwards  on  Revivals. 

12  Willison's     Afflicted      Man's      Com- 

panion. 


1 13  Paley's  Natural  Theology  and  Horaa 
Paulinas. 

14  Olinthus   Gregory's   Letters   on   Infi- 

delity. 

15  Nelson  on  Infidelity. 

16  Dr.  Spring's  Bible  Not  of  Man. 

17  Memoir  of  Dr.  Milnor. 

18  Memoir  of  Summerfield. 

19  Memoir  of  Mrs.  Isabella  Graham. 

20  Memoir  of  Mrs.  Sarah  L.  H.  Smith. 

21  D'Aubigne's  History  of  the  Reforma- 

tion, vol.  1. 

22  Do.  vol.  2. 

23  Do.  vol.  3. 

24  Do.  vol.  4. 


EVANGELICAL  FAMILY  LIBRARY. 

FIFTEEN  VOLUMES,    1SMO,   WITH   STEEL-PLATE   FRONTISPIECES.      PRICE    $5  50. 

1  Doddridge's  Rise  and  Progress.  j    9  Edwards'  History  of  Redemption. 

2  Wilber force's  Practical  View, with  Por-  ;  10  Pike's  Persuasives  to  Early  Piety. 

trait ;  and  Flavel's  Touchstone.         1 11  Pike's    Guide    for    Young    Disciples, 

3  Edwards  on  the  Affections,  with  For- :   .        Frontispiece. 

trait ;  and  Alleine's  Alarm.  <  12  Memoir  of  Rev.  Dr.  Payson,  with  Por- 

4  Banyan's    Pilgrim's    Progress,    with|  trait. 

Engravings.  13  Nevins'      Practical      Thoughts,     and 

5  Baxter's  Saints'  Rest.  Thoughts  on  Popery,  with  Fro: 

6  Baxter's  Call,  Dying  Thoughts,  and 

Life. 

7  Memoir  of  David  Brainerd,  with  En- 

gravings ;    and  Flavel  on  Keeping 
the  Heart. 

8  Mem.  of  Henry  Martyn,  with  Portrait. 


Thoughts  on  Popery,  with  Frontis- 
piece. 

14  Evidences  of  Christianity.  ByJenyns, 

Leslie,     Lyttleton,     Watson,     and 
others. 

15  Memoir  of   James    Brainerd  Taylor, 

•with  Portrait. 


VOLUMES   BOUND   TO    MATCH   THE    FAMILY  LIBRARY.      21   VOLS.      PRICE    $7  50. 


16  Memoir  of  Rev.  Dr.  Buchanan. 

17  Elijah  the  Tishbite. 

18  Memoir  of  Mrs.  H.  L.  Winslow. 

19  Reformation  in  Europe. 

20  Practical  Piety. 

21  Anecdotes  for  the  Family  Circle. 

22  Spirit  of  Popery,  and  Colporteur  and 

Roman-catholic. 

23  Christian  Contemplated  and  Fuller's 

Backslider. 

24  Syst.  Beneficence  and  Life  of  Swartz. 

25  Melvill's  Bible  Thoughts  and  Life  of 

Leighton. 

26  Sabbath  Manual,  Temp.  Manual,  and 

Beecher  on  Intemperance. 

27  Mammon  and  Self-Knowledge. 


28  Life  of  Pearce,  Scudder's  Last  Com- 

mand, and  Appeal  to  Mothers. 

29  Eternal  Life  and  Anxious  Inquirer. 

30  Universalism  Not  of  God,  and  Keith 

on  Prophecy 

31  Bogue's  Essay,  and  Counsels  to  Young 

Men. 

32  Life  of  Newton  and  Mother  at  Home. 

33  Gurney's  Love  to  God  and  Sherman's 

Guide. 

34  Harlan  Page,  Rev.  S.  Kilpin,  and  Nor- 

mand  Smith. 

35  Thoughts  on  Missions,  and  Hannah 

Hobbie. 

36  Matthew  Henry,  Meekness,  and  Self 

Deception. 


YOUTH'S  LIBRARY,  70  TOILS.,  $10. 


1-6  Hannah    More's  Cheap  Repository 

Tracts. 

9  Peep  of  Day. 
JO  Line  upon  Line. 

11  Precept  upon  Precept. 

12  Night,  of  Toil. 

13  Fletcher's  Lectures  to  Children,  vol.  1. 

14  «  "  «  «    2. 

15  Child's  Book  on  the  Sabbath. 

16  Abbott's  Child  at  Home. 

17  Gallaudet's  Youth's  Book  of  Nature1, 

Theology 

18  Charlotte  Elizabeth's  Personal  Recol- 

lections. 

19  Memoir  of  Anzonetta  R.  Peters. 

20  Missionary's  Daughter. 

21  Legh  Richmond's  Let'rs  and  Counse 

22  Memoir  of  Caroline  E.  Smelt. 

23  Advice  to  a  Young  Christian. 

24  Young  Man  from  Home. 

25  Memoir  of  Charles  H.  Porter. 

26  Scudder's  Tales  about  the  Heathen. 

27  Dairyman's  Daughter,  etc. 

28  G  allaudet's  Child's  B'k  on  Repentance . 

29  Gallaudet's  History  of  Jonah. 

30  Trees,  Fruits,  and  Flowers  of  the  Bible. 

31  Memoir  of  Henry  Obookiah. 

32  Conversion  of  Jessie  Little. 

33  Scripture  Alphabet  of  Animals. 

34  Memoir  of  Nathan  W.  Dickerman. 

35  Spoiled  Child,  etc. 

36  Wilberforce  Richmond. 

37  Village  in  the  Mountains. 


38  Memoir  of  Mary  Lothrop. 

39  Little  Henry,  etc. 

40  The  Widow's  Son,  etc. 

41  Letters  to  Little  Children. 
12  Eliza  Cunningham,  etc. 

43  Memoir  of  John  M.  Mead. 

44  Memoir  of  C.  L.  Winslow 

45  Great  Truths. 

46  Pastor's  Daughter. 

47  Shepherd  of  Salisbury  Plain,  etc. 

48  Peet's  Scripture  Lessons. 

49  Putnam  and  the  Wolf,  etc. 

50  Walker's  Faith  Explained. 

51  Walker's  Repentance  Explained. 
~2  Elizabeth  Bales. 

'rrace  Harriet. 

•*•  of  Toulouse,  etc. 

•  -rhter. 
5o  niii      *  ..  .a  Astor  RumpfF. 

57  Clementine  Cuvier. 

58  Parley  the  Porter,  etc. 

59  George  Lovell,  etc. 

60  Gallaudet's  Life  of  Josiah. 

61  Weaver's  Daughter,  etc. 

62  Lazarus  Raised  from  the  Dead. 

63  The  Bible  True. 

64  Foster's  Appeal  to  the  Young. 

65  Emily  Maria. 

66  Withered  Branch  Revived. 

67  Children  Invited  to  Christ. 

68  Children  of  the  Bible. 

69  Pious  Children. 

70  Rolls  Plumbe. 


ALSO, 


IN  GERMAN — 56  vols.,  variovs  sizes,  in- 
cluding Earth's  Church  History,  Life  of 
M.  Boos,  Rules  of  Life,  Lord's  Day, 
Fabricius,  Honey-Drop,  Christ  Knock- 
ing at  the  Door,  and  two  volumes  and 
packets  of  Books  for  Children,  recently 
published. 

IN  FRENCH — Sixteen  volumes. 

IN  SPANISH — D'Aubigne's  History  of  the 
Reformation,  Vol.  I.,  Bogue's  Authen- 
ticity of  the  New  Testament,  Pilgrim's 
Progress,  Illustrated  Tract  Primer,  Prim- 


itive Catholicism,  Andrew  Dunn.  Sab- 
bath Manual,  Part  I.,  Kirwan's  Letters, 
Evangelical  Hymns,  Temperance  Man- 
ual, and  Manual  for  Children. 

IN  WELSH — nilgrim's  Progress,  Baxter'* 
Saints'  Rest  and  Call,  Anxious  Inquirer, 
History  of  Redemption. 

IN  DANISH — Doddridge's  Rise  and  Progress, 
Baxter's  Saints'  Rest  and  Call. 

FOREIGN  TRACTS — in  German,  French, 
Spanish,  Portuguese,  Italian,  Dutch, 
Danish,  Swedish,  and  Welsh. 


THE  FAMILY  TESTAMENT  with  Notes,  Instructions,  and  Maps,  will  be  welcomed 
as  a  brief  and  comprehensive  comment  for  use  in  family  worship,  in  the  Sabbath- 
school,  and  in  the  closet.  Price  60  cents. 

These  works  are  not  exceeded  in  high  evangelical  character,  spir- 
itual power,  and  practical  worth  by  any  similar  collection  in  any 
language.  They  have  been  carefully  selected  for  the  great  body  of  in- 
telligent readers  throughout  the  country,  and  the  most  watchful  parent 
may  supply  them  to  his  family  or  to  others,  not  only  with  safety  to 
their  best  and  eternal  interests,  but  with  hope  of  the  richest  spiritual 
blessings. 

• 


14  DAY  USE 

RETURN  TO  DESK  FROM  WHICH  BORROWED 
LOAN  DEPT. 

This  book  is  due  on  the  last  date  stamped  below,  or 

on  the  date  to  which  renewed. 
Renewed  books  are  subject  to  immediate  recall. 


1fiOct'5PWJ 

p 

1 

Sfc'C'D  U.D 

OCT    8  1954 

1 

22Feb'60Jo 

1 

1 

*^/***O  »•"" 

^p-w 

1 

Rfr* 

1 

1 

1 

(6889: 


Ft. 


UNIVERSITY  OF  CALIFORNIA  LIBRARY 


$* 


mmm 


•• 
Ml, 


"ft     1 


